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In the Song of Solomon we have a parallel usage to that of Eccles. 7: 1:--
"Sweet is the odour of thy good ointments; thy name is as ointment poured forth" (1: 3).
Another reference to ointments occurs in Song of Solomon 4: 10:--
"How fair is thy love, my sister, my spouse! how much better is thy love than wine!
and the smell of thine ointments than all spices!"
The anointing oil which was used in the service of the tabernacle was composed of
pure myrrh, sweet cinnamon, sweet calamus, cassia, and olive oil. The tabernacle and its
vessels were anointed with it, as also was Aaron, the high priest. The kings later were
inducted into their high office as "the Lord's anointed". Another who was anointed with
this holy ointment was the leper in the day of his cleansing. Esther 2: 12 tells us that
before the women entered into the royal presence they were purified, six months with oil
of myrrh and six months with sweet odours.
The "precious" ointment seems to have specific reference to that which was
exclusively sacred to the Lord. The expression occurs in II Kings 20: 13, repeated in
Isa. 39: 2 and in Psa. 133: 2. In these instances it refers to the holy anointing oil
which was forbidden to the people. To this, apparently, Eccles. 7: 1 refers. Better
even than the holiest external symbol of acceptance of high priesthood, of kingship, or of
cleansing--better than even this is a "good name"--a good shem than a good shemen.
The word "name" does not occur more than three times in Ecclesiastes, and it is very
evident that 7: 1 is in direct contrast with 6: 10, "That which hath been the name
thereof is called already, and it is known that it is Adam".
The very first "good thing" for any man in this vain life, whose days are numbered,
whose character is a shadow, whose end is the "one event", the very first thing consists in
a change of name. The mystery of the gospel as revealed in Rom. 5: 12 onwards was
not clearly seen by Koheleth, but the spirit who inspired the book not only knew that
Adam was the concluding note of the downward progress of chapters 1:-6:, but that the
"good name" which would hereafter be placed over against Adam must be the very
beginning of the quest for "that good thing".
Koheleth has guarded his conception of a good name. He cannot mean that which
passes current among men, for he has deliberately set it in contrast with the holiest
external symbol known in his day. Those who have been most entitled to the "good
name" have often been covered with calumny and false charges. The apostle Paul, who
most surely of all the followers of Christ had that "good name", could write of himself
that he was made "the filth of the world and the off-scouring of all things". Not he that
commends himself, or he that is commended by others, but whom the Lord commendeth,
is the possessor of this good name.
Those who have this good name carry with them everywhere a sweet savour of Christ.
Their daily work and conversation is an offering of a sweet smelling savour acceptable
and well pleasing unto God (Phil. 4: 8). What though they never "make a name" in this