8<\/strong>. The bridegroom appears, arrayed for the marriage, his garments saturated with costly perfumes, brought from distant lands. Myrrh<\/em> was a product of Arabia: aloes<\/em> here denotes the perfumed wood of an Indian tree: cassia<\/em> (a different word from that so translated in Exo 30:24<\/span>; Eze 27:19<\/span>, and found here only) was either a species of cinnamon, or the koost<\/em> of India, Indian orris or costus<\/em>. Myrrh and aloes are mentioned together in Son 4:14<\/span> among chief spices.<\/p>\n Prof. Earle notes that “these English spice-names are all identical with the words in the Hebrew; for with these oriental spices their oriental names travelled westward, and they became through Greek and Latin the common property of the European languages.” Psalter of<\/em> 1539, p. 285.<\/p>\n out of the ivory palaces,<\/em> where by they have made thee glad<\/em> ] An impossible rendering. Translate with R.V., out of ivory palaces stringed instruments have made thee glad. Music greets the bridegroom as he enters the palace. Palaces ornamented with ivory, probably inlaid in panels, are mentioned in 1Ki 22:39<\/span>; Amo 3:15<\/span>. Cp. 1Ki 10:18<\/span>; 1Ki 10:22<\/span>; Son 5:14<\/span>; Son 7:4<\/span>; Amo 6:4<\/span>; Eze 27:6<\/span>; Eze 27:15<\/span>. Homer ( Od<\/em>. IV. 72) speaks of<\/p>\n Echoing halls<\/p>\n Of gold, electron, silver, ivory,<\/p>\n in the palace of Menelaus. Vergil ( Aen<\/em>. x. 135 ff.) and Horace ( Odes<\/em> ii. 18. 2) mention the use of ivory for inlaying.<\/p>\n All thy garments smell of myrrh – <\/B>The word smell is not in the original. The literal translation would be, Myrrh, and aloes – cassia – all thy garments; that is, they were so impregnated with perfumes that these seemed to constitute his very clothing. The mention of the anointing in the previous verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Compare Psa 133:2<\/span>. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh – <\/span> mor<\/I> or <\/span> mur<\/I> – is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making an incision in the bark. It constituted one of the earliest articles of commerce Gen 43:11<\/span>, and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentioned in Est 2:12<\/span> as an article used in the purification of women; and as a perfume, Son 4:6<\/span>; Son 5:5<\/span>. It was used among the ancients, not only as a perfume, but as a fumigator, and as an article of medicine, and was employed in embalming the bodies of the dead. Herodotus, speaking of the practice of embalming among the Egyptians, says, They then fill the body with powder of pure myrrh, cassia, and other perfumes, except frankincense, ii. 86. Compare Exo 30:23<\/span>; Mat 2:11<\/span>; Mar 15:23<\/span>; Joh 19:39<\/span>. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kittos Encyc., art. Mor.<\/P> And aloes – <\/B>The word rendered aloes – <\/span> ‘ahaloth<\/I> – occurs four times in the Old Testament: Num 24:6<\/span>, where it is rendered lign-aloes; and here, as in Pro 7:17<\/span>; Son 4:14<\/span>, where it is rendered aloes. The reference is, undoubtedly, to some odoriferous substance, well known in ancient times. Why the word aloe has been used as a translation of the original word, in the English and in the older versions, it is not easy to ascertain, but it is certain that the substance referred to is not to be confounded with the bitter and nauseous aloes known as a medicine. It is now generally understood that the reference in the word as used in the Scriptures, is to a species of odoriferous tree growing in India, and which anciently doubtless constituted part of the valuable commerce of the East. It is not a fruit or a gum, but the tree itself. It is a species of sweet-smelling wood, and was valued on account of its fragrance. It is produced still in India. The tree is believed to be a native of the mountainous tracts east and southeast of Silhet, in about 24 degrees of north latitude. See Kittos Encyc., art. Ahalim.<\/P> And cassia. – <\/B>Cassia – <\/span> q<\/I>e<\/I><\/SUP>tsiyoth<\/I> – is better known. It is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Exo 30:24<\/span>; Eze 27:19<\/span>. This, as well as aloes, is a production of India and its islands. See Kittos Encyc., art. Ketzioth.<\/P> Out of the ivory palaces – <\/B>That is, As thou comest out of the ivory palaces. The representation is that of the king as coming out of the palace where he dwelt, and as clad in apparel appropriate to his station, and surrounded by his attendants, diffusing joy all around them. The imagery has chanqed from what it was in Psa 45:3-5<\/span>, where he goes forth as a conqueror, with his sword on his thigh, and ascending his war-chariot. Here he appears clothed, indeed, in regal splendor, in the magnificence of state, but as the husband of the bride, and as encircled with the attendants of an Oriental court. Ivory palaces are palaces adorned with ivory, or where ivory constituted a prominent and striking part of the ornaments. It cannot be supposed that the palace was constructed entirely of ivory. Kitto supposes that this refers to the interior decorations, or that the walls were inlaid with ivory, gold, etc., as constituting a part of the decorations of the building. Ivory, it would seem, was so abundant and conspicu ous that the name might be given to the whole structure. Such a palace was that built by Ahab: 1Ki 22:39<\/span>.<\/P> Whereby they have made thee glad – <\/B>Hebrew, from them (or thence) they have gladdened thee. That is, They, the attendants referred to more particularly in the following verses, have gladdened thee; have diffused around a general joy; have contributed to make thee happy. He was clad in robes that became his station, and was accompanied and surrounded by attendants who diffused around a general joy, and who made his own heart glad. The idea may be, that the Redeemer, the Messiah, is made happy by the affection and the companionship of the redeemed, his people.<\/P> <\/p>\n Psa 45:8<\/span><\/p>\n All Thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces.<\/em><\/p>\n<\/p>\n Out of the ivory palaces<\/strong><\/p>\n I <\/em>look upon the kingly robes of Christ; and as I lift them, flashing with eternal jewels, the whole house is filled with the aroma of these garments, which smell of myrrh, and aloes, and cassia, out of the ivory palaces.<\/p>\n The garments of Christ, our New Testament High Priest, sending forth a sweet savour from His ivory palaces<\/strong><\/p>\n 1. <\/strong>That it is most pleasant and delightful exercise and employment for the people of God to contemplate the glory and excellency of Christ; the glory of His person, and the unsearchable riches of grace, and gracious influences of the Spirit which are treasured up in Him.<\/p>\n 2. <\/strong>That the more closely and particularly that we consider Christ, the Apostle and High Priest of our profession, the more will we find in Him to draw out our affections to Him, and heighten our esteem and commendations of Him, and of everything belonging to Him, even as to His garments.<\/p>\n 3. <\/strong>That as believers have spiritual senses, whereby they savour the things that be of God, so it is their privilege at some seasons to be admitted to such special nearness to Christ as that they can smell His garments.<\/p>\n 4. <\/strong>That faith sees not only a fulness in Christ that is inexhaustible, but also a pleasant variety of spiritual blessings every way suited to the various wants and necessities of the soul.<\/p>\n 5. <\/strong>That Christ is not only suited to the case of believers, but also to their very wish and desire. He perfectly fills the hand and heart of faith, and no other object can do it (Psa 73:25<\/span>).<\/p>\n 1. <\/strong>The embroidered coat of the high priest (Exo 28:39<\/span>) seems evidently to have signified the righteousness of Christ, consisting in the holiness of His human nature, the perfect conformity of His life to the law-precept, and His satisfactory sufferings and death.<\/p>\n 2. <\/strong>We may consider the girdle of the High Priest as shadowing forth the truth and faithfulness of Christ; concerning Him it is said (Isa 11:5<\/span>). It might also denote His strength (Pro 31:17<\/span>), and His readiness for service (1Ki 18:46<\/span>).<\/p>\n 3. <\/strong>The sacred bells, which hung upon the hem of the high priests robe, were a lively representation of Christs voice in the Gospel, and of His intercession at the Fathers right hand.<\/p>\n 4. <\/strong>The high priests bearing the names of the children of Israel in the shoulder-pieces of the ephod, represented our great Gospel High Priest supporting His Church and people, bearing them and all their burdens, as it were, upon His shoulders (Isa 9:6<\/span>).<\/p>\n 5. <\/strong>There was much of the Gospel represented by the breastplate of the high priest and the things belonging thereto. The precious stones, with the names of the twelve tribes of Israel, did signify all the saints; the whole Church of the first-born whose names are written in heaven; and these stones being set in the breastplate, intimates that our New Testament High Priest has all the spiritual Israel near His heart; they rest on the bosom of His warmest love and affection, being set as a seal upon His heart, and as a seal upon His arm, as the Spouse speaks (Son 8:6<\/span>). And whereas the breastplate was fastened to the shoulder-pieces of the ephod, it was to intimate that the love and power of Christ are inseparably engaged in the business of our salvation; they go hand in hand therein. The use of the Urim and Thummim was for consultation in dark and difficult cases (Num 27:21<\/span>; 1Ki 23:9). They were evidently intended as a shadow of that fulness of Divine light and perfection that dwells in Jesus Christ, in whom are hid all the treasures of wisdom and knowledge. He is the Messenger of the Covenant, and the unerring Interpreter of its secrets.<\/p>\n 6. <\/strong>The high priest had a fair mitre for his head made of fine linen (Exo 28:39<\/span>). This mitre, or crown, points us to the princely dignity and kingly power of our Lord (Zec 6:13<\/span>).<\/p>\n 7. <\/strong>The high priest had a golden plate above the mitre with this inscription upon it, Holiness to the Lord, or, the holiness of the Lord. Hence the Lord saith to Moses (Exo 28:36<\/span>). When we consult the two following verses, we see this piece of priestly attire directing us to behold the absolute perfection and spotless holiness of our Gospel High Priest, and His bearing away the iniquity of our holy things, and procuring our access to, and acceptance with God, notwithstanding our daily failings and shortcomings.<\/p>\n 8. <\/strong>Our Lord Jesus is set forth in Scripture as clothed in a suitableness to the various branches of the work He is employed in, whether of mercy to His people, or of judgment towards His enemies. Accordingly, being about to reform His Church, comfort His people, and chastise His enemies (Isa 59:17<\/span>). He is said to have put on righteousness as a breastplate, etc. He appeared to the prophet Isaiah red in His apparel (Isa 63:2<\/span>). And to John in the vision he had of Him, spreading death and destruction among the enemies of His Church and people (Rev 19:15<\/span>), He appeared in a vesture dipt in blood as being expressive of the nature of the work He was engaged in.<\/p>\n 1. <\/strong>He is sweet and savoury to God the Father; He is His well beloved Son, His elect, in whom His soul delighteth (Isa 42:1<\/span>).<\/p>\n 2. <\/strong>He is savoury to all true believers (1Pe 2:7<\/span>). There is an unspeakable sweetness to them in all His saving offices, and in all His names, characters and relations.<\/p>\n 1. <\/strong>Of information.<\/p>\n (1)<\/strong> Hence, see that our Lord Jesus Christ is a lovely object, in Himself considered, however few should be taken up with His person and righteousness and the saving blessings of His purchase.<\/p>\n (2)<\/strong> Hence see, that believers are men of another taste and smell than the rest of the world. The natural man sees no beauty and excellency in Christ why he should desire Him (Isa 53:2<\/span>). But the believer has the spiritual faculty, whereby he savours the things that be of God.<\/p>\n (3)<\/strong> We may see whence it is that the garments of believers are said to smell as Lebanon (Son 4:11<\/span>). The reason is, they have been brought to smell Christs garments, and the smell of them has gone about their hearts. They are savingly united to His person, and the precious anointing oil that was poured upon His head has been made to drop upon them.<\/p>\n (4)<\/strong> Is Christ so sweet and savoury? Is there everything in Him to attract and draw sinners to believe in Him, love and esteem Him above all other persons and things? then we may see matter of lamentation that so few are disposed to adopt the language of the text.<\/p>\n 2. <\/strong>Of trial and examination.<\/p>\n (1)<\/strong> Have you experienced the truth contained in the text? If so, you have been endowed with the spiritual smell.<\/p>\n (2)<\/strong> Have you seen our glorious High Priest in His person, righteousness, offices and fulness, as suited, not only to your case, but also to your wish and desire? If so, sin has a bad savour in your nostrils.<\/p>\n 3. <\/strong>Of exhortation.<\/p>\n (1)<\/strong> We exhort you who have been brought by grace to adopt the language of the text, to bless the Lord <\/em>that He has been graciously pleased to give you the spiritual faculty to discern and take up the sweetness and excellency of Christ. Be concerned to have your spiritual senses more and more exercised to savour the things of Christ; and to this end meditate much upon the glory of His person and His amazing love to you, which had no cause without Himself; His savoury life, which was never stained with the smallest blot; the sacrifice He offered to God in your stead for a sweet-smelling savour; and His prevalent intercession within the vail for you. Do not fail, as you have occasion, to commend Christ and His savoury garments to all about you, both with your mouth, and in your walk and conversation; tell them, as Providence gives you an opportunity, that your Beloved is more than another beloved.<\/p>\n (2)<\/strong> As for you who are yet strangers to Christ, and to whom all that soul-satisfying, heart-cheering and beautifying sweetness that is in Him is but a hearsay, and will continue to be so until the Spirit be poured out upon you from on high: we exhort you to believe the misery, sinfulness and danger of your present condition, and to betake yourselves by faith to our exalted High Priest, who sits at Gods right hand. Come and see Him as set forth in the word of grace and promise as Gods prepared goodness for the poor, and for you among the rest (1Ti 1:15<\/span>). One glance at Him by the eye of faith will remove all the prejudices you have of Him, constrain you be love Him, and lay you under the pleasant necessity of adopting the language of the text. (T. Bennet.<\/em>)<\/p>\n Verse 8<\/span>. All thy garments<\/B><\/I> smell <\/B>of myrrh<\/B><\/I>] The Asiatics are very partial to perfumes; every thing with them is perfumed, and especially their garments. And the ivory palaces<\/I> mentioned are the wardrobes<\/I> inlaid with ivory, in which their numerous changes of raiment were deposited. Myrrh<\/I> and aloes<\/I> are well known; cassia<\/I> is probably the bark or wood of the cinnamon<\/I> tree. These with frankincense, galbanum<\/I> and other odoriferous drugs, were and are frequently used in the perfumes of the Asiatic nations.<\/P> <\/P> Whereby they have made thee glad.<\/B><\/I>] Referring to the effect of strong perfumes refreshing and exhilarating the spirits.<\/P> <\/p>\n With myrrh, and aloes, and cassia<\/B> they used to perfume their garments: see Gen 27:27<\/span>. This may denote those glorious and sweet-smelling virtues, which as they were treasured up inwardly in Christs heart, so did they manifest themselves outwardly and visibly, and give forth a grateful smell in the whole course of his life and actions; his doctrine also was a sweet savour unto God and men, 2Co 2:14<\/span>,15<\/span>. <\/P> Out of the ivory palaces; <\/B>which may be referred, either, <\/P> 1. To the garments, which were usually kept in, and now upon this extraordinary solemnity were brought out of, palaces, or houses, or wardrobes of ivory; so called here, as also Amo 3:15<\/span>, not because they were wholly made of ivory, but because they were adorned or covered here and there with it. Or rather, <\/P> 2. To the king himself, who is here supposed to reside in his ivory palaces; and his garments are so fragrant, that they do not only perfume the whole palaces in which he is, but the sweet savour thereof is perceived by those that pass by them, or are at some distance from them; all which is poetically said, and with a manifest allusion to Solomons glorious garments and palaces. By these ivory palaces<\/I> he may mean either, <\/P> 1. His human nature, in which Christ dwelt, as in a tabernacle<\/I>, as the Greek word signifies, Joh 1:14<\/span>; in which all these fragrant virtues were, and from whence they were diffused every where. Indeed the body is called a temple<\/I>, Joh 2:19<\/span>, and a house<\/I> or tabernacle<\/I>, 2Co 5:1<\/span>,2<\/span>, and so it might be called a palace<\/I>. But why it should be called palaces, and that of ivory, seems not so plain. Or rather, <\/P> 2. Those glorious and heavenly mansions, Joh 14:2<\/span>, which may not unfitly be called ivory palaces<\/I>, as elsewhere in the same figurative manner they are said to be made of or adorned with gold and precious stones<\/I>, Rev 21:1<\/span> 8<\/span>,19<\/span>; from which mansions Christ came into the world, Joh 3:13<\/span>, and into which Christ went, and where he settled his abode, after he went out of the world, Joh 13:1<\/span>;<\/span> Act 1:11<\/span>, and from whence Christ poured forth all the fragrant gifts and graces of his Spirit into the world and church, Act 2:33<\/span>. Although there is no necessity to strain every particular circumstance in such poetical descriptions, nor to find out some particular thing in Christ to which it agrees; for some expressions may be used only as ornaments in such cases, as they are in parables; and it may suffice to know and say, that the glories and excellencies of the King Christ are described by such things in which earthly potentates do place their glory. <\/P> Whereby; <\/B>or, from which<\/I>; either, <\/P> 1. From which place or palaces. Or rather, <\/P> 2. From which thing, i.e. from the sweet smell of thy garments out of those ivory palaces, or from the effusion of the gifts and graces of thy Spirit from thy Fathers right hand in heaven; which as it is a great blessing and comfort to those who receive them, so doth it rejoice the heart of Christ, both as it is a demonstration of his own power and glory, and as it is the happy instrument of doing much good in the world, and of bringing souls to God, which is Christs great work and delight. <\/P> They have made thee glad, <\/B>i.e. thou art made glad; such phrases being oft used indefinitely and impersonally, as Luk 15:32<\/span>, and in many other places. <\/P> <\/p>\n 8.<\/B> The king thus inaugurated isnow presented as a bridegroom, who appears in garments richlyperfumed, brought out from <\/P> ivory palaces<\/B>His royalresidence; by which, as indications of the happy bridal occasion, Hehas been gladdened.<\/P><\/p>\n All thy garments [smell] of myrrh, and aloes, [and] cassia<\/strong>,…. Either his human nature, as anointed with the oil of gladness, and filled with the graces of the Spirit, signified by the holy anointing oil in the tabernacle, of which the things mentioned were ingredients,<\/p>\n Ex 30:23<\/span>; or the garments of salvation and robe of righteousness, wrought out by him for his people, which are well pleasing and acceptable to his Father, and of a sweet smelling savour, being agreeable to his law and justice; and also to himself, as they are put upon his people; see So 4:11<\/span>. And likewise to them who rejoice at being clothed with them, and desire to be found in them: or else his people themselves, who are sometimes compared to a clothing and to garments, Isa 49:18<\/span>; whose persons are to God as the smell of a field, whom the Lord has blessed; and whose sacrifices of prayer and praise are sweet odours to him, through the mediation of his Son;<\/p>\n out of the ivory palaces<\/strong>; see So 7:4<\/span>; meaning the places from whence these garments were taken, the wardrobe; or from whence Christ came, and where he appears; as heaven, the palace of the great King, from whence he came down, whither he is gone, and from whence he is expected again; and the human nature of Christ, in which he tabernacled on earth, and was pure and clear from sin; and his churches, which are his temples and palaces, where he grants his presence. Or it may be rendered, “more than the ivory palaces” i, and so be expressive of the excellency of Christ’s garments above them; and denote the purity of his human nature, the spotlessness of his righteousness, and the comeliness of his people;<\/p>\n whereby they have made thee glad<\/strong>; or, “wherein” or “from whence” k; in which palaces, the churches, the saints make Christ glad, by speaking of his glory; by ascribing glory to him; and by the exercise of grace upon him, with which his heart is ravished, So 4:9<\/span>. Or “for which” l; garments of salvation, and robe of righteousness; they being clothed with them, and rejoicing in them, cause joy and gladness in Christ: or “more than they”, or “theirs that make thee glad” m; meaning his fellows and their garments, his being more odorous than theirs.<\/p>\n i “prae palatiis eburneis”, Cocceius, Gejerus. k “unde”, Montanus, Musculus, Muis, Noldius, p. 629, No. 1664. l “Propter quod”, Muis. m “Prae iis”, Junius Tremellius “magis quam eorum”, Piscator; so Ainsworth.<\/p>\n (Heb.: 45:9-10)<\/strong> The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name “King of kings and Lord of lords,” shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev 19:7<\/span>.). It is this final ga’mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king’s garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And out of the ivory palaces enchant him. This has been taken mostly, according to Isa 59:18<\/span> (cf. also Isa 52:6<\/span>), as a repetition of the : “out of ivory palaces, whence they enchant thee.” But this repetition serves no special purpose. Although the apocopated plural in <\/em>, instead of m <\/em>, is controvertible in Biblical Hebrew (vid., on Psa 22:17<\/span>; 2Sa 22:44<\/span>), still there is the venture that in this instance is equivalent to , the music of stringed instruments (Psa 150:4<\/span>); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev 14:2<\/span>) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.<\/p>\n Even the daughters of kings are among his precious ones. is the name for that which is costly, and is highly prized and loved for its costliness (Pro 6:26<\/span>). The form resembles the form , Pro 30:17<\/span>, in the appearance of the i<\/em> and supplanting the Sheba mobile<\/em>, and also in the Dag. dirimens<\/em> in the (cf. , Gen 49:17<\/span>; , Exo 15:17<\/span>).<\/p>\n (Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus <\/em>; whereas Ben-Asher reads . Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from (to visit, wait on), follow the receptus <\/em>, comparing , Isa 42:24<\/span>, in support of the form of writing. Also in , Pro 30:17<\/span>; , Jer 25:36<\/span>; , Ecc 2:13<\/span>, the otherwise rejected orthography of Ben-Naphtali (who pointed , Job 29:21<\/span>, , , and the like) is retained, as quite an exception, in the textus receptus <\/em>. Vide<\/em> S. D. Luzzatto, Prolegomeni<\/em>, cxcix., and Grammatica della Lingua Ebraica<\/em>, 193.)<\/p>\n Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chaldaean and Persian queens, and, as it seems (cf. on Jdg 5:30<\/span>), a North-Palestinian name, ,<\/p>\n (Note: Bar-Ali says that in Babylonia Venus is called , vid., Lagarde, Gesammelte Abhandl<\/em>. S. 17. Windischmann ( Zoroastrische Studien<\/em>, S. 161) erroneously compares cagar <\/em> (pronounced tshagar <\/em>) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishah – zen <\/em>), but of the second ( cakir – zen <\/em>, bond-woman).)<\/p>\n instead of . From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king ( , 3rd praet<\/em>., not part<\/em>.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom 11:25<\/span>), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. cannot certainly, like , be a personificative designation of heathen kingdoms, although is the believing Israel conceived of as one person. It is actually kings’ daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Isa 49:23<\/span>, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.<\/p>\n 8. All thy garments smell of myrrh As to the signification of the words I am not disposed to contend much, for I find that even the Jews are not agreed among themselves as to the meaning of the third word, except that from the similarity of pronunciation it may be conjectured to denote cassia. It is sufficient that we understand the prophet as meaning that the garments of the king are perfumed with precious and sweet-smelling odours. He describes Solomon coming forth from his ivory palace amidst shoutings of universal applause and joy. I explain not the word מני, minni, Out of me, because no tolerable meaning can be drawn from this. I translate it whence, (165) and refer it to the ivory palaces Superfluity and excess in pleasures cannot be justified, not only in the common people, but not even in kings; yet, on the other hand, it is necessary to guard against too much austerity, that we may not condemn the moderate display of grandeur which is suitable to their dignity, even as, a little after, the prophet describes the queen sumptuously and royally apparelled. (166) We must, however, at the same time, consider that all that is here commended in Solomon was not approved of by God. Not to speak of other things, it is well known that from the very first the sin of polygamy was a thing displeasing to God, and yet concubines are here spoken of as included among the blessings of God, for there is no reason to doubt that by the honorable women, or maids of honor, (167) the prophet means Solomon’s wives, of whom mention is made in another place. The daughter of the king of Egypt, whom Solomon had married, was his principal wife, and the first in rank (168) but it appears that the others, whom sacred history describes as occupying an inferior rank, were provided for in a liberal and honorable manner. These the prophet calls the daughters of kings, because some of them were descended of the royal blood. In what sense, then, it might be asked, does the prophet account it among the praises of Solomon that he had many wives, — a thing which God condemns in all private persons, but expressly in kings? (Deu 17:17<\/span>.) Doubtless it may easily be inferred that in commending, according to a common practice, the wealth and glory of the king, as the prophet here does, he did not mean to approve of the abuse of them. It was not his design to set forth the example of a man in opposition to the law of God. It is true, indeed, that the power, dignity, and glory, which Solomon enjoyed, were granted to him as singular blessings from God; but as generally happens, he defiled them greatly by not exercising self-control, and in abusing the great abundance with which he was blessed, by the excessive indulgence of the flesh. In short, it is here recorded what great liberality God manifested towards Solomon in giving him every thing in abundance. As to the fact that he took to him so many wives, and did not exercise a due moderation in his pomp, this is not to be included in the liberality of God, but is a thing as it were accidental. <\/p>\n (165) Calvin here seems to take the word מני, Minni, which has somewhat perplexed commentators, to be the particle מן, min, out of, with י, yod, paragogic, as it is in Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Why the robes of Christ are odorous with myrrh. The first present that was ever given to Christ was a sprig of myrrh, thrown on His infantile bed in Bethlehem; and the last gift that Christ ever had was myrrh pressed into the cup of His crucifixion. The natives would take a stone and bruise the tree, and then there would exude a gum that would saturate all the ground beneath. This gum was used for purposes of merchandise. One piece of it, no longer than a chestnut, would whelm a whole room with odours. It was put in closets, in chests, in drawers, in rooms, and its perfume adhered almost interminably to anything that was anywhere near it. So, when I read that Christs garments smell of myrrh, I immediately conclude the exquisite sweetness of Jesus. I know that to many He is only like any historical person. But to those who know Him in all His grace He is music, and light, and warmth, and thrill, and eternal fragrance. Oh that you all knew His sweetness! How soon you would turn from your revels.<\/p>\n
II. <\/strong>Why the robes of Jesus are odorous with aloes. There is some difference of opinion about where these aloes grew, what is the colour of the flower, what is the particular appearance of the herb. Suffice it to know that aloes mean bitterness all the world over; and when Christ comes with garments bearing that particular odour, they suggest to me the bitterness of a Saviours suffering. Were there ever such nights as Jesus lived through–nights on the mountain, nights on the sea, nights in the desert? John leaned his head on Christ; but who did Christ lean on? Five thousand men fed by the Saviour; who fed Jesus? Oh, was it not all aloes; nothing else? And this not to win fame as a martyr, but because He wanted to pluck you and me from hell, and to raise us to heaven. Ye whose lot is bright and fair, ye who have had bright and sparkling beverages, how do you feel towards Him who for you took the bitter aloes?<\/p>\n
III. <\/strong>Why these garments are odorous with cassia. Cassia was regarded as having great healing and curative power. But had not our Lord Jesus this? All the leaves of this Bible are only so many prescriptions from the Divine Physician, written, not in Latin, like the prescriptions of earthly physicians, but written in plain English, so that a man, though a fool, need not err therein. Thank God that the Saviours garments smell of cassia. Christ made every house where he stopped a dispensary. I do not believe that in the nineteen centuries that have gone by since then His heart has got hard. I feel that we can come tonight, with all our wounds of soul, and get His benediction. He comes out of the ivory palaces. Some of the palaces of the olden time were adorned with ivory. Ahab and Solomon had their houses furnished with it. These palaces are types of heaven. What a place heaven must be. Not so many castles on either side of the Rhine as are ivory palaces on either side of the river of God. We need to be washed, we need to be rehabilitated before we go into the ivory palaces. Eternal God, let the surges of Thy pardoning mercy roll over us! (T. De Witt Talmage.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Mention some things implied.<\/p>\n
II. <\/strong>Give some account of the garments of our exalted high priest, which are here commended for their savoury smell.<\/p>\n
III. <\/strong>Our now exalted saviour is incomparably sweet and savoury to all spiritual discerners.<\/p>\n
IV. <\/strong>Use.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n