Song of Solomon 4:13-14

Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, spikenard and saffron; calamus and cinnamon, with all trees Of frankincense; myrrh and aloes, with all the chief spices.

Fragrance

Of all man’s sources of enjoyment, none display more clearly the bountifulness of God than the fragrant odours of nature. Fragrance seems so wholly superfluous and accidental, that we cannot but infer that it was imparted to the objects which possess it, not for their own sakes, but for our gratification. We regard it as a peculiar blessing, sent to us directly from the hand of our Heavenly Father; and we are the more confirmed in this idea by the fact that the human period is the principal epoch of fragrant plants. Geologists inform us that all the eras of the earth’s history previous to the Upper Miocene were destitute of perfumes. Forests of club-mosses and ferns hid in their sombre bosom no bright-eyed floweret, and shed from their verdant boughs no scented richness on the passing breeze. Palms and cycads, though ushering in the dawn of a brighter floral day, produced no perfume-breathing blossoms. It is only when we come to the periods immediately antecedent to the human that we meet with an odoriferous flora. God placed man in a sweet-scented garden as his home. No sense is more closely connected with the sphere of soul than the sense of smell. Its agency is most subtle and extensive--going down to the very depths of our nature, and back to the earliest dawn of life Memory especially is keenly susceptible to its Influence. The acceptance of man’s offerings by God is usually represented in the anthropomorphism of the Bible, as finding its expression in the sense of smell. When Noah offered the first sacrifice after the flood, “the Lord,” we are told, “smelled a sweet savour.” The drink-offerings and the various burnt-offerings prescribed by Levitical law were regarded as a sweet savour unto the Lord. Christ, the antitype of these institutions, is spoken of as having given Himself for us an offering and a sacrifice to God for a sweet-smelling savour. And the Apostle Paul, employing the same typical language, speaks of himself and the other apostles as “unto God a sweet savour of Christ,” etc. The Psalms and the prophetic writings are full of the most beautiful and expressive metaphors, applied to the most solemn persons and things, borrowed from perfumes; while the whole of the Song of Solomon is like aa oriental garden stocked with delicious flowers, as grateful to the sense of smell as to the sense of sight. In the gorgeous ceremonial worship of the Hebrews, none of the senses were excluded from taking part in the service. The eye was appealed to by the rich vestments and the splendid furniture of the holy place; the ear was exercised by the solemn sound of the trumpet, and the voice of praise and prayer; and the nostril was gratified by the clouds of fragrant smoke that rose from the golden altar of incense and filled all the place. Doubtless the Jews felt, when they saw the soft white clouds of fragrant smoke rising slowly from the altar of incense, as if the voice of the priest were silently but eloquently pleading in that expressive emblem in their behalf. The association of sound was lost in that of smell, and the two senses were blended in one. And this symbolical mode of supplication, as Dr. George Wilson has remarked, had this one advantage over spoken or written prayer, that it appealed to those who were both blind and deaf, a class that are usually shut out from social worship by their affliction. Those who could not hear the prayers of the priest could join in devotional exercises symbolized by incense, through the medium of their sense of smell; and the hallowed impressions shut out by one avenue were admitted to the mind and heart by another. But not in the incense of prayer alone were perfumes employed in the Old Testament economy. The oil with which the altars and the sacred furniture of the tabernacle and temple were anointed--with which priests were consecrated for their holy service, and kings set apart for their lofty dignity--was richly perfumed. One of the sweetest names of Jesus is the Christ, the Anointed One, because He was anointed with the fragrant oil of consecration for His great work of obedience and atonement. As our King and Great High Priest, He received the outward symbolical chrism, when the wise men of the East laid at His feet their gifts of gold, myrrh and frankincense in token of His royal authority, and Mary and Nicodemus anointed Him with precious spikenard and costly spices for His priestly work of sacrifice. His name is as ointment poured forth; and He is a bundle of myrrh to the heart that loves Him. The ingredients of the Hebrew perfumes were principally obtained in traffic from the Phoenicians. A few of them were products of native plants, but the great majority of them came from Arabia, India and the spice islands of the Indian Archipelago. So great was the skill required in the mixing of these ingredients, in order to form their most valued perfumes, that the art was a recognized profession among the Jews; and the rokechim, translated “apothecary” in our version, was not a seller of medicines as with us, but simply a maker of perfumes. Perfumes were at one time extensively employed as remedial agents, particularly in cases of nervous disease. They are still used freely in the sick-room, but more for the purpose of refreshment and overpowering the noxious odours of disease than as medicines. How important they are in the economy of nature we learn from the fact that when the Dutch cut down the spice trees of Ternate, that island was immediately visited with epidemics before unknown; and it has been ascertained that none of the persons employed in the perfume manufactories of London and Paris were attacked by cholera during the last visitation. From the recent experimental researches of Professor Mantegazza, we learn the important fact that the essences of flowers such as lavender, mint, thyme, bergamot, in contact with atmospheric oxygen in sunlight, develop a very large quantity of ozone, the purifying and health-inspiring element in the air. And as a corollary from this fact, he recommends the inhabitants of marshy districts, and of places infected with animal exhalations, to surround their houses with beds of the most odorous flowers, as the powerful oxidizing influence of the ozone may destroy those noxious influences. Many of the most delicious perfumes, however, are dangerous in large quantities. Taken in moderation they act as stimulants, exhilarating the mental functions, and increasing bodily vigour. But in larger and more concentrated doses they act as poisons. If we pursue them as pleasures for their own sake, they will soon pall upon us, however delicious; and if we concentrate them so as to produce a stronger sensation, they become actually repulsive and sickening. God has given them to us to cheer us in the path of duty, not to minister to our love of pleasure and self-indulgence; and in this respect the laws of the unwritten revelation of nature give their sanction to the laws of the written revelation of the Bible, indicating a common source and pointing to a common issue. (H. Macmillan, D. D.)