All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.

All thy garments'smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad.

Myrrh and stacte and cassia perfume thy garments, from the ivory houses: out of which

Your robes are full of the smell of all sorts of perfumes and spices; music from the king's ivory houses has made you glad.

Thou hast loved righteousness, and hated wickedness; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.

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 mny, minni, Out of me, because no tolerable meaning can be drawn from this. I translate it whence, [1] 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. 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, 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 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? (Deuteronomy 17:17.) 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.

Footnotes

1 - Calvin here seems to take the word mny, Minni, which has somewhat perplexed commentators, to be the particle mn, min, out of, with y, yod, paragogic, as it is in Psalm 44:19, and many other places; and to suppose that the relative 'sr, asher, which, a pronoun frequently omitted, is to be understood, -- "out of which palaces they have made thee glad." This is the view taken by many interpreters. Others understand the word mny, minni, to be a noun; (and from Jeremiah 51:27, it appears that mny, minni, was the proper name of a territory, which Bochart shows was a district of Armenia;) and they translate the words thus, "From the ivory palaces of Armenia they make thee glad," make thee glad with presents. Others suppose that mny, minni, is here the name of a region, Minnaea in Arabia Felix, which abounded in myrrh and frankincense; and according to this view, the clause may be rendered, "The Minnaeitas from their ivory palaces make thee glad;" that is, coming to thee from their ivory palaces they gladden thee with presents. Rosenmüller thinks with Schmidt, De Wette, and Gesenius, that a more elegant sense will be brought out if we understand mny, minni, as a plural noun in a form somewhat unusual, but of which there are several other examples in the Old Testament, such as sksy, 2 Samuel 23:8; kry, 2 Kings 9:4, 19; my, 2 Samuel 22:44; Psalm 144:2. "The word," says he, "according to these examples, stands for mnym, and signifies, as in the Syriac, Psalm 150:4, chords, stringed instruments of music. The sense of the clause will thus be, From the palaces of ivory, musical instruments -- players on musical instruments -- make thee glad.'" -- Rosenmüller on the Messianic Psalms, pp. 213-215. -- Biblical Cabinet, volume 32.

All thy garments smell of myrrh - 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 Psalm 133:2. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh - מר môr or מוּר mur - 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 Genesis 43:11, and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentioned in Esther 2:12 as an article used in the purification of women; and as a perfume, Song 4:6; Song 5:5. 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 Exodus 30:23; Matthew 2:11; Mark 15:23; John 19:39. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kitto's Encyc., art. "Mor."
And aloes - The word rendered "aloes" - אהלות 'ăhâlôth - occurs four times in the Old Testament: Numbers 24:6, where it is rendered "lign-aloes;" and here, as in Proverbs 7:17; Song 4:14, 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 Kitto's Encyc., art. "Ahalim."
And cassia. - Cassia - קציעות qetsiy‛ôth - is better known. It is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Exodus 30:24; Ezekiel 27:19. This, as well as "aloes," is a production of India and its islands. See Kitto's Encyc., art. "Ketzioth."
Out of the ivory palaces - 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 Psalm 45:3-5, 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: 1-Kings 22:39.
Whereby they have made thee glad - 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.

All thy garments smell of myrrh - The Asiatics are very partial to perfumes; every thing with them is perfumed, and especially their garments. And the ivory palaces mentioned are the wardrobes inlaid with ivory, in which their numerous changes of raiment were deposited. Myrrh and aloes are well known; cassia is probably the bark or wood of the cinnamon tree. These with frankincense, galbanum and other odoriferous drugs, were and are frequently used in the perfumes of the Asiatic nations.
Whereby they have made thee glad - Referring to the effect of strong perfumes refreshing and exhilarating the spirits.

All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, (g) whereby they have made thee glad.
(g) In which the people made you joyful to see them give thanks and rejoice for you.

All thy garments smell of myrrh, and aloes, and cassia,.... 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, Exodus 30:23; 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 Song 4:11. 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, Isaiah 49:18; 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;
out of the ivory palaces; see Song 7:4; 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;
whereby they have made thee glad; 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, Song 4:9. 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.
(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.

The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from
ivory palaces--His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.

(Hebrews.: 45:9-10) 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 (Revelation 19:7.). 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 מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Isaiah 59:18 (cf. also Isaiah 52:6), as a repetition of the מן: "out of ivory palaces, whence they enchant thee." But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Psalm 22:17; 2-Samuel 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Psalm 150:4); 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 (Revelation 14:2) 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.
Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Proverbs 6:26). The form בּיקּרותיך resembles the form ליקּהת, Proverbs 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Genesis 49:17; מקּדשׁ, Exodus 15:17).
(Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Isaiah 42:24, in support of the form of writing. Also in ליקּהת, Proverbs 30:17; ויללת, Jeremiah 25:36; כּיתרון, Ecclesiastes 2:13, the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, cxcix., and Grammatica della Lingua Ebraica, 193.)
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 Judges 5:30), a North-Palestinian name, שׁגל,
(Note: Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) 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 padishāh-zen), but of the second (ćakir-zen, bond-woman).)
instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), 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 (Romans 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל 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 Isaiah 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.

Myrrh - Wherewith they used to perfume their garments: this may denote those glorious and sweet smelling virtues, which, as they were treasured up in Christ's heart, so did they manifest themselves outwardly, and give forth a grateful smell, in the whole course of his life and actions. Palaces - The king is here supposed to reside in his ivory palaces, and his garments are so fragrant, that they not only perfume the whole palace in which he is; but the sweet favour is perceived by those that pass by them, all which is poetically said, and with allusion to Solomon's glorious garments and palaces. The heavenly mansions, may not unfitly be called ivory palaces, as elsewhere in the same figurative manner they are said to be adorned with gold and precious stones, from which mansions Christ came into the world, into which Christ went, and where he settled his abode after he went out of the world, and from whence he poured forth all the fragrant gifts and graces of his spirit, although there is no necessity to strain every particular circumstance in such poetical descriptions; for some expressions may be used, only as ornaments, as they are in parables; and it may suffice to know, that the excellencies of the king Christ are described by things which earthly potentates place their glory. Whereby - By the sweet smell of thy garments out of those ivory palaces, or the effusion of the gifts and graces of thy spirit from heaven; which as it is a great blessing 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 instrument of bringing souls to God. Made thee - Thou art made glad.