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foreign wares, more especially Indian gold; he even prepared a fleet for the purpose of going to Ophir, but, ere it started, it was wrecked in the harbour of Ezion-geber (1Ki 22:48-50; 2Ch 20:35.). And Solomon, it is true, had a throne of ivory (1Ki 10:18), and the Salomonic Song of Songs (Sol 7:5) makes mention of a tower of ivory; but he had no ivory palace; whereas the mention of היכלי־שׁן in our Psalm harmonizes surprisingly with the fact that Ahab, the father of Athaliah, built a palace of ivory (בּית־שׁן), which the Book of Kings, referring to the annals, announces as something especially worthy of note, 1Ki 22:39 (cf. Amo 3:15, בּתּי השּׁן).
But why should not even Joram, at a crisis of his life so rich in hope, have been a type of the Messiah? His name is found in the genealogy of Jesus Christ, Mat 1:8. Joram and Athaliah are among the ancestors of our Lord. This significance in relation to the history of redemption is still left them, although they have not realized the good wishes expressed by the poet at the time of their marriage, just as in fact Solomon also began in the spirit and ended in the flesh. Joram and Athaliah have themselves cut away all reference of the Psalm to them by their own godlessness. It is with this Psalm just as it is with the twelve thrones upon which, according to the promise, Mat 19:28, the twelve apostles shall sit and judge the twelve tribes of Israel. This promise was uttered even in reference to Judas Iscariot. One of the twelve seats belonged to him, but he has fallen away from it. Matthias became heir to the throne of Judas Iscariot, and who has become the heir to the promises in this Psalm? All the glorious things declared in the Psalm depend upon this as the primary assumption, as essential to their being a blessing and being realized, viz., that the king whom it celebrates should carry out the idea of the theocratic kingship. To the Old Testament prophecy and hope, more especially since the days of Isaiah, the Messiah, and to the New Testament conception of the fulfilment of prophecy Jesus Christ, is the perfected realization of this idea.
The inscription runs: To the Precentor, upon Lilies, by the Benê-Korah, a meditation, a song of that which is lovely. Concerning Maskı̂l, vid., on Psa 32:1. שׁושׁן is the name for the (six-