the Week of Proper 28 / Ordinary 33
Click here to join the effort!
Bible Dictionaries
Myrrh
Hastings' Dictionary of the New Testament
or MYRRH (σμύρνα, Matthew 2:11, John 19:39).—A gum-resin, the exudation of a shrub (Balsamodendron myrrha) and some other allied species of shrubs growing in the dry regions of Arabia, in Somaliland, and in certain districts bordering on the Red Sea. The myrrh shrubs are of a low stature, unattractive, rigid, spiny, with scanty foliage and minute flowers and small oval berries. Myrrh exudes from the bark, or is obtained by incisions made in the bark, and appears in resinous, yellow drops, which gradually thicken and become harder. The smell is balsamic, and the taste bitter and slightly pungent. Myrrh has been known to mankind from the remotest times, and was among the most precious articles of ancient commerce. It is used in medicine as a tonic and stimulant, and was much employed by the ancient Egyptians in embalming. It is collected in great quantities to-day by the Somali tribes and sold to traders. There has been considerable controversy as to the real nature of the ancient myrrh, and particularly as to the regions from which it came; but the σμύρνα of NT appears, on the whole, to have been the substance described above.
Myrrh was one of the gifts brought by the Magi to the Infant Christ (Matthew 2:11), and it was used, along with aloes, by Nicodemus to anoint the body of Christ before burial (John 19:39). All the ancient commentators affirm that each of the three gifts—gold, frankincense, and myrrh—offered by the Magi is replete with spiritual significance. Thus it was widely accepted in early times that the myrrh was emblematic of the death of Christ, inasmuch as myrrh was used for embalming. It was ‘offered to Christ as to one who is about to die for all’ (Aug. ad loe). Others regarded it as setting forth His true human nature, and therefore as teaching the mortification of the flesh by abstinence. The well-known ancient hymn, part of which refers to this, says:
‘Gold, a monarch to declare;
Frankincense, that God is there;
Myrrh, to tell the heavier tale
Of His tomb and funeral.’
Though we may admit that in the gifts presented there was an unconscious fulfilment of prophecy (Isaiah 60:6), no symbolism of the nature referred to can have been designed by the Magi. So far as their intention was concerned, they simply offered to the new-born King, whom they came to worship, the choicest and most precious products of their country, and thus expressed their homage.
In Mark 15:23 we are told that there was offered to Christ, probably just before He was nailed to the cross, ἑσμυρνισμένον οἷνον, ‘wine mingled with myrrh.’ It was offered, of course, as an anodyne; but as myrrh was often infused into wine to give it a more agreeable flavour and fragrance, it has been held by some that Mt.’s expression οἶνον μετὰ χολῆς, ‘wine mingled with gall,’ is the more correct, because the mingling of gall with wine to render it anaesthetic was a well-known practice. It is, however, possible that the gall of Mt. was the same as the myrrh of Mk., the corresponding Hebrew words being from the same root, and both signifying ‘bitter.’ The mingling of myrrh with the wine would certainly render it more potent as an anodyne, and we must therefore accept the word given by Mk. as conveying the purpose for which the draught was offered. Such a draught, called by the Romans sopor, was regularly offered to criminals just before their crucifixion. It was provided by an association of wealthy women in Jerusalem, who prepared it for the purpose. But, having tasted it and ascertained its object, He would not drink. This action is in contrast with what He did at a later period of the day; for when, in response to His cry ‘I thirst,’ one of the soldiers soaked a sponge in ‘vinegar’ and, holding it up to Him on a reed, gave Him to drink, He received it. This was not to soothe His agony, but only to moisten His parched tongue and lips, perhaps that He might be able to utter ‘with a loud voice’ His triumphant τετέλεσται, perhaps also to sanction and sanctify the friendly office which is often the only one that can be rendered to the dying, and possibly in fulfilment of the prophecy of thirst (John 19:28, cf. Psalms 69:21). However this may be, His purpose in refusing the draught offered as an anodyne is clear. He would ‘look death in the face,’ and meet the King of Terrors in full possession of all His faculties. He was dying of His own accord, fulfilling His words, ‘No man taketh my life from me’ (John 10:18). His death was an act of voluntary self-surrender, and He would ‘taste death for every man’ (Hebrews 2:9). He ‘endured the cross, despising shame’ (Hebrews 12:2).
Literature.—Birdwood in Bible Educator, ii. 151; an exhaustive article by Hanbury, ‘The Botanical Origin and Country of Myrrh’ in the Pharmaceutical Journal, 19th Apr. 1873.
J. Cromarty Smith.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Hastings, James. Entry for 'Myrrh'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/m/myrrh.html. 1906-1918.
