Psalm 45 (44):9Meaning & Commentary from the Church Fathers

There is no reason to reject either interpretation; in my view, both can be valid. Furthermore, it is worth reiterating that just as one understands the bow, sword, and such not in literal terms, the references to smyrna and cassia should also be comprehended spiritually. “Out of the halls of ivory, the daughters of kings rejoice Thee; in honor to Thee, the queen stands at Thy right hand, dressed in garments embroidered with gold.” Another translator, Simmah, describes this as arising "from the temples of ivory, where they celebrated Thee in honor." A third interpreter, whose name remains undisclosed, refers to “Thy glorious ones.” After recounting the deeds of Christ, the prophet highlights the honor that follows those acts—the worship of Christ in magnificent temples. Ivory was historically the most luxurious and treasured material, and hence another prophet declared, "Woe unto you, ye that lie on beds of ivory" (Am. 6:4). This illustrates again that the proclamation of the Gospel will extend beyond the impoverished, ultimately conquering kingdoms and resulting in grand temples built in Christ's honor. This process is already observable in our time. The prophet seeks to demonstrate the power of the Gospel, illustrating how it captured the hearts of men and women from all walks of life, including the affluent and their families, leading to the establishment of temples dedicated to God everywhere.

He did not say, "We are a pleasing scent to those who are saved and a foul smell to those who are lost," but affirmed that we are indeed an agreeable aroma to both groups. The believers found salvation through the sweet fragrance, while the envious experienced destruction by the same scent. For those who perished, it was not an unpleasant smell but rather a pleasing one. Their envy deepened as they recognized the excellence of the grace that thrived in Him; indeed, no one envies the unfortunate.

Paul took pride in proclaiming God's Word and lived according to the guiding principles he followed, earning the love of those who cherished Christ in him, who sought after that sweet aroma and loved the Bridegroom’s friend. In the Song of Songs, the Bride herself proclaims, "We will run after the sweet savor of thy perfume." Conversely, those who beheld him robed in the glory of the Gospel and living a life above reproach were increasingly tormented by envy, realizing how the sweet fragrance had diminished death's power for them.

Regarding “ivory palaces,” whether magnificent, splendid, or royal, it is from such places that the royal daughters delighted Christ. Understand the spiritual significance underlying the ivory palaces as the splendid abodes and sanctuaries of God, representing the hearts of the faithful. These kings are those who govern their desires, subduing the unruly passions of the flesh; by doing so, they have endeared themselves to Him, as those whom He regards as His royal daughters. All souls brought forth through their preaching and evangelization are indeed the daughters of kings, and the Churches, as the offspring of the Apostles, share this noble lineage. For He is the King of kings, and they themselves are kings, to whom it is said, "You shall sit on twelve thrones to judge the twelve tribes of Israel" (Matt. 19:28). They proclaimed the Word of Truth, nurturing the Churches not for their own glory, but for His name.

Thus, in raising up spiritual progeny for their Brother, they were named not after individuals like Paul or Peter, but as Christians. Reflect on whether this sentiment is captured in these verses. When it is said, "of ivory palaces," it refers to royal abodes—spacious, esteemed, and peaceful, akin to the hearts of the saints. He adds, "Wherewith the king's daughters have pleased Thee in Thy honor." They truly are the daughters of kings, offspring of Your Apostles, and yet it is through Your glory, as they have borne children for their Brother. Therefore, when Paul recognized that those he had brought forth were now persecuting him, he cried out, "Was Paul crucified for you?" (1 Cor. 1:13)... Certainly not; for he further states, "Or were you baptized in Paul's name?"

Consequently, the fragrance of Christ mirrors that of smyrna due to His sufferings, and stacti signifies His active engagement, as He did not remain idle for three days and nights, but rather descended into Hell to accomplish the Resurrection and fulfill His divine purposes. His essence also carries the aroma of cassia, a rich and aromatic bark enveloping the tree’s trunk. Thus, the prophetic mention of kasia wisely alludes to the suffering on the cross, embraced for the benefit of all creation. Hence, smyrna denotes burial, stacti refers to the descent into Hell (where every essence moves downward), and kasia symbolizes the earthly work fulfilled through His crucifixion. The Prophet thus declares, “The daughters of kings rejoice in Thy honour.” The “daughters of kings” represent noble and royal souls, who, recognizing Christ’s descent into our humanity, “rejoice” in His “honour,” exhibiting true faith and perfect love in glorification of His divine nature. Among the fragrances—the infusion of The Word and the dissemination of doctrine—the Prophet notes that these were abundant upon Christ’s garments, permeating all His creation. The term “heaviness” signifies great structures, while their construction from ivory symbolizes the richness of Christ’s love for the world. “The queen shall stand at Thy right hand, clad in gilded vestments.” Here, the prophet speaks of the Church, which we learn from the Song of Songs (cf. Songs 6:9), referring to “one is the perfect dove,” a representation of Christ who receives those known for their good deeds to His right, distinguishing them from the unworthy, much like a shepherd separates his sheep from the goats. Thus, the queen represents a soul united to the Bridegroom through the Word, untainted by sin and made a participant in Christ’s kingdom, standing at the Saviour's right in resplendent attire, symbolizing her exquisite and sacred adornment of spiritual teachings. Since these teachings vary—covering natural, moral, and sacramental aspects—the Psalm proclaims that the bride’s garments are beautifully embellished.

Where our manuscripts mention gutta or stacte, the Hebrew equivalent is haloth. This is also reflected in the preparation of a hundred pounds of myrrh and aloes by Nicodemus for the Lord's burial. The bridegroom declares to the bride: Myrrh and aloes along with the finest aromas (Song 4:14). She replies: My hands have dripped with myrrh, and my fingers with myrrh (Song 5:5). Likewise, turn away from the deeds of death. Being buried with Christ in baptism, die to this world, and focusing solely on heavenly matters, say to your Bridegroom, ‘My hands have dripped with myrrh, and my fingers with myrrh.’ We also recognize the priestly anointing, as David recalls: ‘I am the myrrh upon the head, flowing down upon the beard, upon the beard of Aaron, descending upon the hems of his garments’ (Psalm 132:2); into this, myrrh is mixed with other fragrances. The wise men similarly brought myrrh. In this present moment, to begin embracing Christ means recognizing His death and manifesting it through our physical being. These garments are fit for your Bridegroom; He will enter when you have adorned Him with them. In weaving these garments for Him, you will become a temple of God, bringing Him joy from the houses of ivory or, more precisely in the Hebrew, from the temple of teeth, singing praises to the Lord. Being entirely dead to worldly matters, you will reflect the demeanor of angels. Ivory and teeth inherently signify both death and voice. It is also fittingly added, From those who bring you joy. What we interpreted as from the houses of elephants, some in the Latin tradition have rendered with a play on words, as in the Greek it is written elefantinon, leading to the translation agrabus (from the weights of elephants, as understood in Slavonic); the term varis is a local name in Palestine: even today, houses that are entirely enclosed and constructed like towers and perimeter walls are referred to as varis.

The stacti and kasiya symbolize the aroma of Christ's suffering, while the burdens of elephants, or, as Symmachus and Aquila suggest, the temples of elephants, represent the magnificent and luminous churches established by princes and kings across land and sea. Thus, the Prophet proclaims that this suffering, despite being physical, will permeate the entire world with a sweet fragrance, prompting nations that once strayed from the truth to construct lavish temples to Christ, adorned with royal splendor.

Furthermore, cassia, fragrant in essence, represents the incense of Christ’s body, which, being sinless, inherently radiated a sweet aroma.

Some interpret the garments of Christ as embodying His power and glory, echoing the words: The Lord reigned, clothed in splendor, clothed in might. They serve as a pleasing scent that parallels our world, as expressed in the phrase, O myrrh poured out in Thy name. In reference to influential structures, the phrase from the homes of elephants is mentioned, as significant dwellings and temples were esteemed in ancient contexts.

Aquila and Symmachus noted the significance of elephant homes, while Chrysostom remarked that ivory was among the most treasured materials of antiquity. The prophet Amos also lamented, Woe to those who recline on beds of ivory. The term "heavinesses," according to Nicetas, indicates robust pillars, made from large stones, found at the city walls or monastery perimeters, serving as fortifications. Here, David also alludes to the soul and body of Christ, referring to them as remarkable edifices, in which the Godhead dwelled. Thus, when he mentions Smyrna, stacti, and cassia, he signifies that these aromatic substances will emerge from Your garments and from the splendid ivories, which shine with great whiteness and brilliance. See Psalms 44:10.

Is there a contradiction in the Scriptures or a disagreement between the law and the prophets? Certainly not (see 2 Cor. 3:16). We should not construct for Him a dwelling of ivory and gold. The prophet does not instruct this, although the Jews often lose sight of Christ in trivial matters. We understand that the divine essence finds no joy in the lifeless creations of human craftsmanship but rather in that which is vibrant and eternal. The towers (1 Cor. 15:42) are the spiritual bodies that the Lord delights in viewing as pure in the resurrection. This is why our bodies are likened to ivory towers, shining like ivory, as they perceive (God's) kingdom through righteous deeds. God rejoices over them, as the prophet affirms: “I rejoiced when they said to Me, ‘Let us go to the house of the Lord’” (Psalm 121:1).

Among the gathered were not only dignified individuals but also women, whom the Prophet refers to as daughters of kings, indicating that some hailed from royal backgrounds and had either resided in Solomon's court or traveled from afar to celebrate his marriage, receiving due recognition befitting their noble status. Yet, at the forefront stands the daughter of the king of Egypt, as Solomon's bride, occupying the highest honor. Thus, it is declared, "The queen stands at Thy right hand, clothed in gilded robes, ennobled."