John Calvin Commentary Psalms 45:8

"All thy garments [smell of] myrrh, and aloes, [and] cassia; Out of ivory palaces stringed instruments have made thee glad." — Psalms 45:8 (ASV)

All your garments smell of myrrh. As to the meaning of the words, I am not disposed to contend much, for I find that even the Jews do not agree among themselves as to the meaning of the third word, except that from the similarity of pronunciation it may be conjectured to mean cassia.

It is sufficient that we understand the prophet as meaning that the king's garments are perfumed with precious and sweet-smelling odors. He describes Solomon coming forth from his ivory palace amid shoutings of universal applause and joy. I do not explain the word מני, minni, Out of me, because no tolerable meaning can be drawn from this.

I translate it whence, 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, so that we do not condemn the moderate display of grandeur suitable to their dignity, just as, a little later, the prophet describes the queen sumptuously and royally attired.

We must, however, at the same time, consider that not all that is here commended in Solomon was approved by God. Not to speak of other things, it is well known that from the very first the sin of polygamy was displeasing to God. And yet concubines are spoken of here 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, who are mentioned 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 from royal blood.

One might then ask, in what sense does the prophet count it among Solomon's praises that he had many wives—a thing God condemns in all private persons, but expressly in kings? (Deuteronomy 17:17). Doubtless, it may easily be inferred that in commending, according to common practice, the king's wealth and glory, as the prophet does here, he did not mean to approve of their abuse.

It was not his design to present the example of a man in opposition to the law of God. It is true, indeed, that the power, dignity, and glory Solomon enjoyed were granted to him as singular blessings from God; but, as often happens, he greatly defiled them by not exercising self-control and by abusing the great abundance with which he was blessed, through excessive indulgence of the flesh.

In short, what is recorded here is the great liberality God showed toward Solomon in giving him everything in abundance. As for the fact that he took so many wives for himself and did not exercise due moderation in his pomp, this is not to be included in God's liberality but is, as it were, accidental.