TRV
Translation
King James Version
All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
Complete Jewish Bible
Your robes are all fragrant with myrrh, aloes and cassia; from ivory palaces stringed instruments bring you joy.
Berean Standard Bible
All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad.
American Standard Version
All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad.
World English Bible Messianic
All your garments smell like myrrh, aloes, and cassia. Out of ivory palaces stringed instruments have made you glad.
Geneva Bible (1599)
All thy garments smelll of myrrhe and aloes, and cassia, when thou commest out of the yuorie palaces, where they haue made thee glad.
Young's Literal Translation
Myrrh and aloes, cassia! all thy garments, Out of palaces of ivory Stringed instruments have made thee glad.
See also
In the KJVVerse 14,606 of 31,102
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Commentary on Psalms 45 verses 6–9
6 ¶ Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.
We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour.
I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb 1:8, Heb 1:9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa 9:7); even when the kingdom shall be delivered up to God even the Father (Co1 15:24) the throne of the Redeemer will continue. 2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, Psa 45:7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, Joh 20:17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa 61:1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa 11:2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state." Because he humbled himself, God has highly exalted him, Phi 2:8, Phi 2:9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb 12:2) both in the light of his Father's countenance (Act 2:28) and in the success of his undertaking, which he shall see, and be satisfied, Isa 53:11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing - they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb 1:4, Heb 1:9. The salvation of sinners is the joy of angels (Luk 15:10), but much more of the Son.
II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (Psa 45:8): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exo 30:23, Exo 30:24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Sol 1:3, Sol 1:4) and makes him precious to believers, Pe1 2:7. 2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, Kg1 22:39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, Psa 45:9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself - the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev 19:8), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–9. Public domain.
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Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 17:9 (PS 45)
The sweet odor of Christ gives forth the fragrance of myrrh because of his passion, and of aloes because he did not remain motionless and inactive for three days and three nights but descended to the lower world to distribute the graces of the resurrection.… And it breathes forth the fragrance of cassia, a very delicate and fragrant bark, … because of the suffering of the cross undertaken in kindness to every creature. Therefore, you have myrrh because of burial; aloes, because of the passage down to the lower world (since every drop is borne downward); and cassia, because of the dispensation of the flesh on the wood.… And these aromatic herbs, he says, are not sparingly present in the garments of Christ (that is to say, the parable of the sermons and the preparation of the doctrines) but are brought from all the buildings. He says that the largest of the dwellings are houses and that these are constructed of ivory, because the prophet is teaching, I think, the wealth of the love of Christ for the world.
Diodorus of TarsusAD 390
COMMENTARY ON PSALM 45
By “buildings” he means houses, and by “ivory” the splendor of the houses, by this implying the churches. So his intention is to say that after the death of Christ splendid and beautiful temples will be erected to him, like the churches to be seen in our day.
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 45:10
Just as on hearing reference to bow and sword and all those similar things you do not take them in a material way, so on hearing mention of myrrh and cassia you would not think of them in a material way but at an intellectual level.
Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 45:9A
In his wish to imply both the passion and the glory of the passion he says “myrrh, resin, and cassia from your garments,” suggesting by “myrrh” the passion, and by mention of “resin and cassia” implying the fragrance and splendor of the passion, as if to say, Even the passion itself, which affects your temple, will be accompanied by great fragrance and glory, with the result that the fragrance from it will spread to the whole world, as the apostle also says: “We are the fragrance of Christ among those who are being saved and among those who are perishing.” Now, he did well to mention “myrrh” and associate it with the phrase “from your garments” for us to understand the divinity to be free of suffering.
Augustine of HippoAD 430
Exposition on Psalm 45
"Out of Your garments is the smell of myrrh, amber, and cassia" [Psalm 45:8]. Out of Your garments is perceived the smell of fragrant odours. By His garments are meant His Saints, His elect, His whole Church, which he shows forth, as His garment, so to speak; His robe "without spot and wrinkle," [Ephesians 5:27] which on account of its spots He has "washed" in His blood; on account of its "wrinkles" extended on His Cross. Hence the sweet savour which is signified by certain perfumes there mentioned. Hear Paul, that "least of the Apostles" (that "hem of that garment," which the woman with the issue of blood touched, and was healed), hear him saying: "We are a sweet savour of Christ, in every place, both in them that are saved, and in them that perish." [2 Corinthians 2:14-15] He did not say, "We are a sweet savour in them that are saved, and a foul savour in them that are lost:" but, as far as relates to ourselves, "we are a sweet savour both in them that are saved, and in them that perish."...They who loved him were saved by the odour of "sweet savour;" they who envied him, perished by means of that "sweet savour." To them that perished then he was not a foul "savour," but a "sweet savour." For it was for this very reason they the more envied him, the more excellent that grace was which reigned in him: for no man envies him who is unhappy. He then was glorious in the preaching of God's Word, and in regulating his life according to the rule of that "rod of direction;" and he was loved by those who loved Christ in him, who followed after and pursued the odour of sweet savour; who loved the friend of the bridegroom: that is to say, by the Bride Herself, who says in the Song of Songs, "We will run after the sweet savour of your perfumes." But the others, the more they beheld him invested with the glory of the preaching of the Gospel, and of an irreproachable life, were so much the more tortured with envy, and found that sweet savour prove death to them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 45:8 vividly portrays the King's majestic presence through a sensory description of his garments, saturated with the most exquisite and costly aromatic spices—myrrh, aloes, and cassia—emanating from lavish "ivory palaces." This verse contributes to the psalm's overall depiction of divine favor, unparalleled splendor, and the profound joy that accompanies the King's presence, hinting at a glory that transcends mere earthly opulence and points to a deeper, spiritual reality.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 45:8 is rich in Imagery, painting a vivid sensory picture for the reader. The description of garments saturated with myrrh, aloes, and cassia appeals directly to the sense of smell, creating an immediate impression of luxury, purity, and sacredness. The phrase "ivory palaces" evokes strong visual imagery of unparalleled wealth, grandeur, and beauty. Symbolism is also heavily employed; the fragrant spices symbolize not only the king's material wealth but also his divine anointing, his sacredness, and the delightful, pure character that emanates from him. The "ivory palaces" symbolize his magnificent dwelling, whether earthly or heavenly, and the glory of his kingdom. The verse also contains a subtle form of Personification, as the garments and palaces, through their fragrant emanation, are depicted as actively contributing to the king's gladness, suggesting an almost living quality to the royal splendor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 45:8, with its opulent imagery of fragrant garments and ivory palaces, speaks profoundly to the themes of divine anointing, the beauty of holiness, and the joy found in God's presence. The costly spices—myrrh, aloes, and cassia—not only signify earthly royalty and wealth but also carry sacred connotations, as some were components of the holy anointing oil for priests and tabernacle articles. This suggests that the King's splendor is not merely human but divinely sanctioned and imbued with sacredness. The "gladness" derived from this splendor points to the intrinsic joy and delight that emanate from a divinely appointed and righteous reign. Theologically, this verse foreshadows the ultimate King, whose character and presence are the source of true spiritual fragrance and eternal joy, dwelling in a glory far surpassing any earthly palace.
REFLECTION AND APPLICATION
Psalms 45:8 invites us to contemplate the profound beauty and delightful presence of our King, whether we understand it primarily as an earthly monarch or, more fully, as a prophetic glimpse of Christ. For believers, this verse serves as a powerful reminder of the "fragrance" of Christ's character—His love, holiness, purity, and sacrificial grace—which permeates all He is and all He does. Just as the king's garments were saturated with precious aromas, our lives, as followers of Christ, are called to be infused with His Spirit, emitting the spiritual "aroma of Christ" to the world (2 Corinthians 2:15). This means living lives that reflect His virtues, embodying His love, and radiating His peace, so that our very presence brings a delightful and redemptive influence to those around us. Furthermore, the "gladness" associated with the King's presence in His "ivory palaces" reminds us that true joy and satisfaction are ultimately found in communion with God, in the glorious dwelling place of His presence, whether in spiritual fellowship now or in the full realization of His heavenly kingdom. It encourages us to cultivate a life that is pleasing to God, knowing that in His presence is fullness of joy.
Questions for Reflection
FAQ
What is the significance of the specific spices mentioned (myrrh, aloes, cassia) in Psalms 45:8?
Answer: The mention of myrrh, aloes, and cassia is highly significant on multiple levels. Firstly, these were extremely costly and luxurious aromatic substances in the ancient world, imported from distant lands. Their presence signifies the king's immense wealth, royal status, and the opulent environment surrounding him. Secondly, myrrh and cassia were specifically listed as ingredients in the holy anointing oil used for priests and sacred objects in the Tabernacle (see Exodus 30:23-24). This imbues the king's garments and presence with a sacred, divinely appointed quality, suggesting that his rule is blessed and set apart by God. Thirdly, for those who interpret Psalms 45 messianically, these spices foreshadow aspects of Christ's life and ministry. Myrrh, in particular, is associated with both precious anointing and burial, pointing to Christ's sacrificial death and resurrection (John 19:39). Overall, these spices symbolize royalty, sacredness, divine favor, and the delightful, pure essence of the King.
CHRIST-CENTERED FULFILLMENT
Psalms 45:8 finds its ultimate and most profound fulfillment in Jesus Christ, the true and eternal King. The description of garments saturated with myrrh, aloes, and cassia, emanating from "ivory palaces" and bringing gladness, beautifully foreshadows the incomparable glory, holiness, and delightful presence of the Messiah. While earthly kings wore fragrant garments as a sign of their fleeting splendor, Christ's "garments" symbolize His perfect righteousness and divine character, which are eternally pure and pleasing to God. The very spices mentioned, particularly myrrh, prophetically link His anointing as King to His sacrificial work; myrrh was brought by the Magi as a gift for a king (Matthew 2:11) and later used in His burial preparations (John 19:39), signifying His journey from royal birth to atoning death. The "ivory palaces" speak to His heavenly dwelling and the glorious kingdom from which His divine essence emanates. Ultimately, it is Christ whose presence brings true and eternal gladness, as He is the one whom God has "anointed with the oil of gladness beyond your companions" (Hebrews 1:9, quoting Psalms 45:7). His life, death, and resurrection are a fragrant offering to God (Ephesians 5:2), and He is the Bridegroom King whose union with His Church, His bride, will culminate in ultimate joy and splendor in the heavenly realms (Revelation 19:7-8).