All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
Following the King’s coronation and anointing (vv. 6-7), the psalm now describes the sweetness and delight surrounding His person as He stands in His exalted glory. The scene moves from throne and sceptre to garments and fragrance, showing not only His authority, but the desirability of His presence as the Bridegroom.
“All thy garments smell of myrrh, and aloes, and cassia.” Garments speak of what is manifested and perceived. That they are fragrant shows the pleasantness and acceptableness of His person and work before God. These spices were used in holy anointing (Exodus 30:23-25), lovemaking beds (Proverbs 7:17; Song of Solomon 4:11-15), and in honoring the dead (John 19:39-40), and thus speak of consecration and of the sweetness of His sacrifice. Christ “also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour” (Ephesians 5:2). All that pertains to Him is pleasing before God, and therefore desirable. These are not common garments, but those prepared for delight and pleasure.
This fragrance also sets forth His desirability in love. The spices are not only for consecration, but for delight, fitting the setting of a royal marriage. As the Song of Solomon states of the beloved, “Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.” (Song of Solomon 1:3). Thus, Christ is not only accepted of God, but desired by His bride. His person, His sacrifice, and His presence draw the heart, for if Solomon was altogether lovely (Song of Solomon 5:16), what of this king! The fragrance therefore speaks not only of approval, but of attraction.
His intent in such garments is delight and union. He is presented as the Bridegroom adorned for love, not for war. What was earlier described in battle (vv. 3-5) is now followed by rest and enjoyment. As it is written, “For as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee” (Isaiah 62:5). Thus, His garments are suited to communion, showing that His victory leads to fellowship and joy with His people.
“Out of the ivory palaces.” These palaces speak of royal dwelling and glory. Ivory was a mark of splendor among kings (1 Kings 22:39). Here it points to the heavenly place from which Christ now reigns, having been received up into glory (1 Timothy 3:16). He is not in an earthly house, but in heaven itself, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24). From this place of majesty, His excellence and sweetness are made known.
These palaces also show that His present glory is hidden from the natural eye, yet real and abiding. Men see Him not, yet His virtue and excellence are known to those who believe. As it is written, “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Peter 1:8). Thus, though He is in heaven, His presence is felt, and His sweetness experienced by His people.
“Whereby they have made thee glad.” The result is gladness, the joy of the King in His exaltation and in the fulfillment of His purpose. He endured His work with joy in view (Hebrews 12:2), and now rejoices in the accomplishment of redemption and in the presence of His people. This gladness is not solitary, but relational, the joy of the Bridegroom in His bride. As the prophet declares, “The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing” (Zephaniah 3:17).
This gladness also answers to His anointing with the oil of gladness (v.7). What was declared there is now displayed here. His joy is full because His work is finished, His kingdom established, and His people brought near. Thus, His delight is both in His Father’s will accomplished and in His bride received.
This verse sets forth the sweetness and desirability of Christ in His exalted glory, as the anointed King and the Bridegroom whose person and work are altogether pleasing. Therefore, let the heart not only honor Him, but desire Him, for He is given not only to rule, but to be enjoyed. As the psalmist declares, “My meditation of him shall be sweet: I will be glad in the LORD” (Psalm 104:34), and the prophet Isaiah, “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isaiah 55:3).
All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
Following the King’s coronation and anointing (vv. 6-7), the psalm now describes the sweetness and delight surrounding His person as He stands in His exalted glory. The scene moves from throne and sceptre to garments and fragrance, showing not only His authority, but the desirability of His presence as the Bridegroom.
“All thy garments smell of myrrh, and aloes, and cassia.” Garments speak of what is manifested and perceived. That they are fragrant shows the pleasantness and acceptableness of His person and work before God. These spices were used in holy anointing (Exodus 30:23-25), lovemaking beds (Proverbs 7:17; Song of Solomon 4:11-15), and in honoring the dead (John 19:39-40), and thus speak of consecration and of the sweetness of His sacrifice. Christ “also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour” (Ephesians 5:2). All that pertains to Him is pleasing before God, and therefore desirable. These are not common garments, but those prepared for delight and pleasure.
This fragrance also sets forth His desirability in love. The spices are not only for consecration, but for delight, fitting the setting of a royal marriage. As the Song of Solomon states of the beloved, “Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.” (Song of Solomon 1:3). Thus, Christ is not only accepted of God, but desired by His bride. His person, His sacrifice, and His presence draw the heart, for if Solomon was altogether lovely (Song of Solomon 5:16), what of this king! The fragrance therefore speaks not only of approval, but of attraction.
His intent in such garments is delight and union. He is presented as the Bridegroom adorned for love, not for war. What was earlier described in battle (vv. 3-5) is now followed by rest and enjoyment. As it is written, “For as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee” (Isaiah 62:5). Thus, His garments are suited to communion, showing that His victory leads to fellowship and joy with His people.
“Out of the ivory palaces.” These palaces speak of royal dwelling and glory. Ivory was a mark of splendor among kings (1 Kings 22:39). Here it points to the heavenly place from which Christ now reigns, having been received up into glory (1 Timothy 3:16). He is not in an earthly house, but in heaven itself, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24). From this place of majesty, His excellence and sweetness are made known.
These palaces also show that His present glory is hidden from the natural eye, yet real and abiding. Men see Him not, yet His virtue and excellence are known to those who believe. As it is written, “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Peter 1:8). Thus, though He is in heaven, His presence is felt, and His sweetness experienced by His people.
“Whereby they have made thee glad.” The result is gladness, the joy of the King in His exaltation and in the fulfillment of His purpose. He endured His work with joy in view (Hebrews 12:2), and now rejoices in the accomplishment of redemption and in the presence of His people. This gladness is not solitary, but relational, the joy of the Bridegroom in His bride. As the prophet declares, “The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing” (Zephaniah 3:17).
This gladness also answers to His anointing with the oil of gladness (v.7). What was declared there is now displayed here. His joy is full because His work is finished, His kingdom established, and His people brought near. Thus, His delight is both in His Father’s will accomplished and in His bride received.
This verse sets forth the sweetness and desirability of Christ in His exalted glory, as the anointed King and the Bridegroom whose person and work are altogether pleasing. Therefore, let the heart not only honor Him, but desire Him, for He is given not only to rule, but to be enjoyed. As the psalmist declares, “My meditation of him shall be sweet: I will be glad in the LORD” (Psalm 104:34), and the prophet Isaiah, “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isaiah 55:3).