Insolomonsporch's Blog

©Sandra Gilloth 2010

Chapter Five

“The Bride … is a Wall”

“[Well] I am a wall [with battlements], and my breasts are like the towers of it.”

Song of Solomon 8:10

As we look at this particular aspect of the Bride, we must first examine her name and the meaning of her name in Song of Solomon – the Shulamite.  In the Hebrew, Strong’s #7759 is derived from #7999.  The first – is Shuwlammeeth.  It means peaceful, and is a pet name.  It is derived from Shalom, of which most of us have heard.  This #7999, is a primary root meaning: to be safe (in mind, body, and estate; fig. to be (cause. make) completed; by impl. to be friendly; by extension to reciprocate (in various applications): — make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace (-able), that is perfect, perform, (make) prosperous, recompense, restore, reward, x surely.

In the last Chapter we looked at the Bride (in SoS 6:13) as a Dance at Mahaniam – where because of the glory of God upon her the Shulamite was a specatacle to look upon, someone singular in her appeal.  Chapter 7 of Song of Solomon presents a description of the Shulamite’s loveliness, and culminates in the Shulamite and her beloved determining to go out into the fields and to lodge in the villages.  They wonder if the vines of the vineyard have blossomed and whether the pomegranates are in bloom.  Now, beginning with Song of Solomon Chapter 8 — she is no longer referred to as the “Shulamite” — but rather the Bride.

The activity and conversation in Chapter 8 (SoS) moves toward the wedding, and in fact verse eight finds the bride and family with wedding guests at her mother’s cottage.  The bride reminisces about what her stepbrothers said to her when she was little:

“…When I was a little girl, you said] We have a little sister and she has no breasts.  What shall we do for out sister on the day when she is spoken for in marriage?  If she is a wall [discreet and womanly], we will build upon her a turret [a dowry] of silver; but if she is a door [bold and flirtatious], we will enclose her with boards of cedar.”  (SoS 8:8-9)

The Bride then goes on to declare that she is a wall, with battlements, “…and her breasts are like the towers of it.”  It concludes with …then she was in [the king’s] eyes as one [to be respected and to be allowed] to find peace.  (SoS 8:10)

First, we see that a primary determinant of the quality and character of the bride’s future – is whether or not she is discreet.  Webster’s defines discreet as “being careful about what one says or does; to even be prudent, and able to keep silent or preserve confidences when necessary.”  So being wise about what you say in any given situation is not only paramount, it has strategic importance in terms the bride’s future state, but also of her future warfare.  It determines whether the bride receives a dowry of silver as opposed to “boards of cedar.”  In this case the dowry is framed in the form of a turret – a military structure. Let us therefore, begin to examine the bride in her militancy.

The Bride is Militant

The Bride is militant in her faith!  How does that come into being?  She describes herself as “a wall with battlements.”  Think of the walls around the city of Jerusalem.  At each corner, there is a tower – a rounded structure that has cut-outs from which one can look-out.  The structure itself is called a parapet.  The cut-out is the battlement.  The bride is a wall with battlements!

These battlements are look-out points that provide early warning of an enemy’s approach.  They are also used as defensive posts to fight from, and to defend the wall perimeter.  Realize the vantage point you have with a parapet – you are able to defend your walls up close from flanking maneuvers, as well as launching attacks against the enemy when still at a distance.

The battlements on top of the parapet also provide places of increased visibility!  From this vantage point, the bride can see farther and in greater field of vision.  Apply this to the operation of spiritual gifts of the bride:  she has clarity in her insight and range of vision (seeing beyond).  She has the Holy Spirit providing her with advanced warning (prophecy) and clarity (words of knowledge), and guidance.

Recall the fact that the Bride is discreet and how important that characteristic is.  This has great bearing at this point.  Being discrete indicates that she operates in discretion.  Tied to that definition is the notion that she operates in discernment (from discreet). To discern is to be able to separate one thing from another, to recognize their difference.  The bride can see spiritually — what is in operation.  She can distinguish what is from the enemy, and what is from the Lord.  Now consider that ability in the light of Prov. 19:11:  The discretion of a man makes him slow to anger.  And his glory is to overlook a transgression or an offense.”  We could say this verse another way.  The Bride’s ability to distinguish light from darkness – good from evil – causes her to see what is in operation and thus to be slow to anger.  It is to the Bride’s glory that she overlooks another’s transgression or offense. It is this same gifting (of discernment) through the Holy Spirit that gives the Bride the ability to discern the signs of the times – and makes her accountable to understand what is going on (but that is another chapter).

Think of how Jesus always saw what was truly occurring in a situation, or what even was ahead of Him, but was never distracted by others’ comments into anger.  Again, we recall Peter’s rebuking the Lord about going to the cross – and how the Lord responded.  In the last chapter, we talked about offense and how it is a trick of the enemy to distract and detour us (and to even bring us under judgment).  Jesus was very careful how he spoke (He was the soul of discretion).  He always saw what was truly in operation – and spoke only from the Father’s perspective.  He saw our ignorance in operation – even from the Cross, and said, “Father forgive them for they know not what they do.”  Seeing with discernment will make the Bride, slow to anger (to take offense), and it will be to her glory to overlook transgressions and offenses just like Jesus.  She will no longer be distracted or detoured by the enemy’s tactics to derail her course.

Additionally, discretion carries with it the inherent understanding of the authority and freedom to make decisions and choices.  Discretion says, by its definition, you have the power (because of carefulness and insight) to judge and act.  Understand the implication for the Bride here.  As her maturity increases in Christ, (she develops – breasts) – she more fully understands the issues of sovereignty and authority.  Back in SoS 7:10 the bride proudly declares, “I am my Beloved’s and His desire is toward me!”  With this insight the Bride is no longer content to watch the enemy aim his attacks at her relationship with the Lord.  She determines to elevate and guard her relationship where the enemy can no longer pilfer it.  She asks the Lord to take for us the little foxes that spoil the vine (SoS 2:15).  This then becomes a place the enemy can bring no attack.  She is no longer susceptible to the enemy’s attempts to impugn the Lord or His purposes.  She will not question the Lord’s motives or actions ever again.  She takes authority over her own disposition toward the Lord (her own vineyard), and will not allow anything that would exalt itself against the true knowledge of God – to have a foothold of operation within her thinking.  So she is militant in protecting her relationship with the Lord.

She is also militant in protecting all that the Lord has given her – in mind, body, and estate.  Remember the meaning of the name Shulamite?  She is safe in mind, body, and estate – by very definition.  This gives her great confidence defensively for herself, and offensively for others in the Body – because she knows the gates of hell will not prevail against her or her brethren.  It is also here that we must be trained in our understanding of what is the “estate” that the Lord has given us through the cross.  It must expand to the fullness of His truth, just like His divine fullness dwells within us corporately and individually (Col 2:9-10).

The Bride also becomes militant in her intentions towards the Kingdom of God.  She understands that the violent take it by force – even to the certain eradication of her lower life, and potentially her physical life as a result.  Let us first look at Mt.11:12.  “And from the days of John the Baptist until the present time, the kingdom of heaven has endured violent assault, and violent men seize it by force [as a precious prize – a share in the heavenly kingdom is sought with the most ardent zeal and intense exertion].”  Again as the Bride understands the issues of authority and sovereignty, she understands what has been made available for her by the Lord at the Cross.  Her desire is for oneness with Him, and nothing will keep her back from it for she has seen Him in His glory and beauty.  Go also to Philippians 3:10.  Paul is speaking here out of the depth of his love for Christ.  He declares:

“[For my determined purpose is] that I may know Him [that I may progressively become more deeply and intimately acquainted with Him, perceiving and recognizing and understanding the wonders of His Person more strongly and more clearly], and that I may in the same way come to know the power outflowing from His resurrection [which it exerts over believers], and that I may so share His sufferings as to be continually transformed [in spirit into His likeness even] to His death, …”

The possibility of death – the requiring of our life, is not something to be ignored or treated lightly.  But in the above passages, I believe it is first and foremost speaking of the death of our lower life (that old nature), that we may find the higher life in Christ.  Just like with Isaac, the Lord only required willingness on Abraham’s part to offer his only son.  The Lord – Himself – provided the ultimate sacrifice.  This is not to say that actual lives are never given for the Lord.  We know that they are.  The norm, however, as well as in these passages refers to us who are in Christ being ready to lose and offer that lower life, that we may have His higher life in its stead.  That is our reasonable sacrifice according to Romans 12:1.

What we are seeing then, is just as the Lord carries a warrior side (called Jehovah Sabbioth) — the Shulamite Bride expands into a similar warrior nature as she increases in Christ-likeness.  Her fundamental motivation is the protection of her relationship with Christ, and by extension, the protection of that for other saints as well. 1Peter 5:8-10 clarifies this posture of the Bride:

“Be well balanced (temperate, sober of mind), be vigilant and cautious at all times; for that enemy of your, the devil, roams around like a lion roaring [in fierce hunger] seeking someone to seize upon and devour.  Withstand him; be firm in faith [against his onset – rooted, established, strong, immovable, and determined], knowing that the same (identical) sufferings are appointed to your brotherhood (the whole body of Christians) throughout the world.”

This is the militancy of the Bride to come – it is her love for the Lord and her desire for unity with Him which compels it.  But there is another facet of this militant Bride that we must examine here. It begins with an investigation into the meaning of the “wall” from SoS 8:10.

The Bride is a Wall

The word, “wall,” is rendered in Strong’s as Chowmah from #2346.

It is part of an unused root that means to join, also as a wall of protection – (like a walled city which is not vulnerable).  Ephesians 2:20-22 speaks about the Bride as a wall in architectural terms:

“You are built upon the foundation of the apostles and prophets with Christ Jesus Himself the chief Cornerstone.  In Him the whole structure is joined (bound, welded) together harmoniously, and it continues to rise (grow, increase) into a holy temple in the Lord [a sanctuary dedicated, consecrated, and sacred to the presence of the Lord].  In Him [and in fellowship with one another] you yourselves are also being built up [into this structure] with the rest, to form a fixed abode (dwelling place) of God in (by, through) the Spirit.”

The emphasis here is on “joined,” and built up, and a fixed abode.  You and I are becoming a holy temple – dedicated to the Lord.  We are bound and welded together in Christ by the Spirit. We are set apart for Him!  But we are one wall – unified: one structure – with one identity. Anything that brings division, strife, contention – anything that would separate the wall is from the enemy!  It can’t remain.  This speaks of the future unity in Christ that is to come. We see more of this future Bride – the New Jerusalem – described in Revelation 21. But even today — within the Bride there should be only peace.  The Bride has peace with God – even today!  Every enmity, every division has been abolished in Him at the Cross.  He even abolished every gulf between Jew and Gentile believer (recognize the end times importance of that)!

This termination of division and any violence for the Bride – the “wall” who is to become Christ-like harkens back to the book of Isaiah.  In this description we will find something so incredible – something so beautiful so just hang on!  Let’s turn to Isaiah 60:11 and then verse 18.  Describing that future city of Zion – the New Jerusalem, the prophet Isaiah speaks:

“And your gates shall be open continually, they shall not be shut day or night,  that men may bring to you the wealth of the nations – and their kings led in procession [your voluntary captives].”

It continues with verse 18:

“Violence shall no more be heard in your land, nor devastation or destruction within you borders, but you shall call your walls Salvation and your gates Praise.”

Your walls shall be called Salvation. This word is #3444 in the Strong’s Hebrew.  Amazingly enough it is rendered as, and is the very same – the name of Jesus:  Yeshoo aw; something saved, deliverance, hence aid (help), victory, prosperity, health, salvation, saving welfare.  Remembering the meaning of Shulamite – can you see how close these two words are?  Not only is the Schulamite/Bride/Wall joined and welded to Christ in a bond forged by the Cross and His blood – but in this place our love begins to become reciprocal to the love that Christ has for us – His Bride!

We are joined today to Jeshuah!  And In Him to deliverance, healing, health, aid, prosperity, something saved, and welfare.  The wall that is the Bride will be forevermore joined to the wall that is called Salvation – and their future will be glorious!  There — violence shall no more be heard in the land! Nor devastation!  Something else – even more personal for each one of us – listen now!

As the Bride declares herself a “wall” in SoS8:10, she is declaring she is forever joined to her beloved!  In that very moment – she says: “Then I was in the King’s eyes as one to be respected and to find peace.”  As we realize the full truth in Christ (both Who He is and that we are in and joined to Him) – it will be a realization for us of a fulfillment of the greatest love we will ever hope to find.  In Him we find the value our hearts have longed for (which He paid for and gives freely), and for the peace that passes all understanding.  We have peace – with Him!  And when we meet Him face to face, we will see reflected in His eyes the acceptance we have needed, all that we have hungered for.  There will be kindness, respect, and peace shining in His eyes for each of us.  Indeed, it is available as we come before Him, in this very moment!  Romans 14:17 helps us see this: that the kingdom of God is not about getting the food that we like, but it is about having righteousness, peace, and joy in the Holy Spirit – even today!

©Sandra Gilloth 2010

Chapter Four

“The Bride is Like ‘A Dance at Mahanaim’”

“…and now I have become two companies.”Gen 32:10

We have been looking at the Bride of Christ from many angles, from how she is becoming perfected and Christ-like through brokenness, to how she is becoming un-offendable in Christ.  We have also looked at the mind-set conducive to becoming the Bride, and Scriptures which draw us to focusing on the Bride.  Here we will focus on a passage from Song of Songs which provides a glimpse into the true attractiveness of the Bride and her magnetism, and the reasons for it.  We begin by looking at our primary text, Song of Songs 6:13.

What is there for you to see?

First from the Amplified text:

“[I began to flee, but they called to me] Return, return, O Shulammite; return, return, that we may look upon you!  [I replied] What is there for you to see in the [poor little] Shulammite? [And they answered] As upon a dance before two armies or a dance of Mahanaim.”

Now from the New King James Version:

“Return, return, O Shulamite; Return, return, that we may look upon you!  What would you see in the Shulamite – As it were, the dance of the two camps?”

I acknowledge right off the bat, there are difficulties to working with Song of Songs: the rendering is a bit uncertain; you don’t always know exactly who is speaking; and meanings can be a bit obscure because of its allegorical nature. Yet, I believe that this particular passage holds great insight for us about the Bride and is worth mining it even given the issues of clarity.  So with that caveat, let us begin.

Meaning of Mahanaim

The word “Mahanaim” is literally translated as two armies or two encampments in the Hebrew.  Strongs #4266 is dual of #4264 encampment – thus double camp.  Strongs #4264 is an encampment (of travelers or troops) hence an army, whether lit. (of soldiers) or fig. (of dancers, angels, cattle, locusts, stars, or even the sacred courts – army, band, battle, camp, company, drove, host, tents.

What can we observe initially, then, about the Shulamite?  There is a dance of some sort, or movement of two camps or armies.  This will hopefully become clearer as we progress.  It is interesting to note, also, that in Song of Songs 6 verses 4 and 10, the Shulamite is described as “comely as Jerusalem, [but you are] as terrible as a bannered host.”  In verse 10 she is also complemented: “…Who is this that looks forth like the dawn, fair as the moon, clear and pure as the sun, and terrible as a bannered host?”  These are provocative descriptions which move us to pursue further what they are saying, and what are they intending as their meaning?

First Mention of Mahanaim

The rule of first mention assists us again here as we look for where the name, “Mahanaim,” was first applied.  Genesis 32:2 is the text where it’s first used.  Jacob has just left his Uncle Laban – they have just reconciled.  Jacob has gone on his way when a band of God’s angels meets him.  As he sees the angels he declares, “This is God’s army!” He names the location Mahanaim [two armies].  Implicit in this encounter is that he has his own company with him, (which is borne out in later verses). Thus, the designation of two armies:  one is his, the other is God’s.

As Chapter 32 progresses, we see Jacob receive word from his scouts that his brother, Esau, is approaching with 400 men.  Remembering that Jacob cheated his brother, you can understand — Jacob is afraid.  He divides his assets: people, flocks, herds, and camels into two groups.  He reasons: if Esau attacks one group, the other can escape and will survive.  It is here we begin to get our first glimpse of the underlying meaning.  Two companies are present.  One is intended to be offered as a sacrifice so the other can survive.  Jacob intends to appease his brother with a present of the first company if possible. If not, then he will use it as a shield so that the second company may escape.

Through various passages of Scripture from Joshua, 2Samuel, and 1Chronicles we see additional references to the city of Mahanaim.  First, it becomes the possession of the tribe of Gad.  Then it is assigned status as a city of refuge.  In 2Samuel, it becomes the place where the armies of King David and King Saul (Ish-bosheth) clash to the death over who will truly reign in Israel.  The concept of two armies is strong in the history of this city, but to fully understand the significance of a “dance before two armies” we must now visit the Book of Exodus.

A Dance

The nation of Israel has just crossed the Red Sea on dry ground, and the Lord has delivered them from the pursuing Egyptian army.  That army has been swallowed up in the waters of the Red Sea – not one individual has survived of the Egyptian force.  It says in Exodus 14:30, “Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead upon the seashore.”  Exodus 15:19 expounds, “For the horses of Pharaoh went with his chariots and horsemen into the sea, and the Lord brought back the waters of the sea upon them, but the Israelites walked on dry ground in the midst of the sea.”

It is at this point that Miriam the prophetess, the sister of Aaron, takes a timbrel and she and the Hebrew women dance at the edge of the Red Sea to celebrate the victory.  She declares, “Sing to the Lord, for He has triumphed gloriously and is highly exalted; the horse and his rider He has thrown into the sea.” (Ex 15:21)  This, then, is the picture of a dance before two armies! One army is the victor, the other is completely defeated. One army has been put to death in the water of the Red Sea, the other army arises out of the waters to a  new life forever free from the hold and captivity of the one destroyed.

Baptism

Of course, you may recognize the picture of Baptism here.  Israel’s experience at the Red Sea stands as a foretaste of the Baptism the Lord establishes for you and me in His death at the Cross.  It is worth exploring that event further as it has strong application for our investigation.

For us, just like for the people of Israel, the Lord’s way in delivering His people is through the sea (Ps77:19).  For the Israelites, it was through the Red Sea – where their enemy (the Egyptians) was subdued by the waters which overcome them.  For believers today, our deliverance — accomplished at the Cross – is appropriated by faith as we enter the “sea” of the baptismal waters.  We are baptized into Christ’s death (through water) where we leave our old sin nature (buried in the likeness of death). We are raised in the likeness of Christ when we come up out of the water – now to a new life in Him.  The picture is complete when we understand that nation of Egypt was considered a picture of sin, so as the Egyptians died in the Red Sea – so did the old sin nature of the nation of Israel.  Unfortunately, if you don’t know you are free from that old sin nature – you don’t live like you are free. To cement this understanding, let us turn to Colossians 2:11-13.

Colossians describes what is accomplished for us during baptism and the victory we now have over our old enemy – the sin nature and the flesh:

“In Him also you were circumcised with a circumcision not made with hands, but in a [spiritual] circumcision [performed by] Christ by stripping off the body of the flesh (the whole corrupt, carnal nature with its passions and lusts).  [Thus you were circumcised when] you were buried with Him in [your] baptism, in which you were also raised with Him [to a new life] through [your] faith in the working of God [as displayed] when He raised Him up from the dead.  And you who were dead in trespasses and in the uncircumcision of your flesh (your sensuality, your sinful carnal nature), [God] brought to life together with [Christ], having [freely] forgiven us all our transgressions, …” (Col 2:11-13)

Having been baptized into Christ, you and I can freely celebrate the death of our enemy (sin and flesh), just as Miriam and the Israelites did, and just as the Shulamite exemplifies before the king’s retinue.  Listen to this:  “Who is this that looks forth like the dawn, fair as the moon, clear and pure as the sun, and terrible as a bannered host) (SoS 6:10).  She carries the banner of the victory dance over the flesh within her – even without fully comprehending its fascination and mystery for others.  For that reason, she is a curiosity to look upon and stirs the interest of the crowd.  Such glory of the presence of God within her is hard to not notice.  There is the humbleness of her defeated flesh (one army) covered by the glory of God radiating from her spirit (the victorious army).  Remember — flesh can have no part in nor can it inherit the kingdom of God, nor ever share in His glory.

The Application

So what is the application for you and me out of this portrayal?  It is this: to walk in full victory over the flesh we must appropriate the work the Lord did for us at the Cross – by faith in baptism.  Romans 8:10 tells us that if Christ lives in us – then our natural body is dead by virtue of sin and guilt.  So as we are saved by Christ, our old self –our flesh is judged and made ineffective for evil.  Then when we follow Christ in water baptism – He performs a spiritual circumcision which strips off our corrupt and carnal nature.  Thus, we walk out victory day to day, not by living according to the flesh but instead by agreeing that our flesh is dead, and living by the spirit of Christ.  When the flesh rears its head and tries to make demands – we remind it that it was put to death by baptism with Christ.  This is a strategic empowerment that being baptized into Christ’s death affords us!  Even though our old self was nailed to the cross with Christ, prior to your baptism you cannot remind your flesh that it is dead with quite the same force, nor can you have the full victory over that old flesh (army) because the flesh is not stripped away by Jesus until you undergo baptism.

To finalize this understanding, let’s go to 2 Cor10:2-5.  Paul is revealing this truth of our lower nature’s death, and the great superiority of the new redeemed nature in Christ.  He also validates the posture of victory for the Shulamite:

He says: “I entreat you when I do come [to you] that I may not [be driven to such] boldness as I intend to show toward those few who suspect us of acting according to the flesh [on the low level of worldly motives and if invested with only human powers].  For although we walk (live) in the flesh, we are not carrying on our warfare according to the flesh and using mere human weapons.  For the weapons of our warfare are not physical [weapons of flesh and blood], but they are mighty before God for the overthrow and destruction of strongholds, [Inasmuch as we] refute arguments and theories and reasonings and every proud and lofty thing that sets itself up against the [true] knowledge of God; and we lead every thought and purpose away captive into the obedience of Christ (the Messiah, the Anointed One),”

The Victory!

From the above passage it is important to note:  we are in warfare; but we have weapons to overthrow every stronghold!  These strongholds can be of the world – but most certainly the first ones we should deal with – are the ones which reside within our own fleshly nature and thinking! Because of what Christ has done – at the cross and by our spiritual circumcision, we can fight from His victory – to victory!

This is the victory that we can walk out today.  This is the victory that was portrayed so vividly by the Shulamite!  The Shulamite (the Bride) is like a Dance before two armies (Mahaniam).  She celebrates the victory of the army of God (His higher life in us – the redemptive nature of Christ), over that of the natural army (the lower nature of sin and flesh).  Like Jacob’s two encampments spoken of in Genesis 32, where one was offered (surrendered) so that the other could live, Christ offered Himself as a sacrifice for us to take every penalty for us, so that we might now live in Him.  The victory, first established at the Cross, requires that we recognize and receive His sacrifice, and then join with Christ in baptism as a declaration that we have died with Him (if One died for all then all have died).  We have this victory today – just like the Shulamite – nothing more is required to be done!  So dance for the victory that has been completed by and ushers forth from Christ!  Dance!