How is a good name better than precious ointment (Ecclesiastes 7:1)?

It is usual to supply the word "good" in the version of the opening clause of the 22nd chapter. But this is so necessarily implied as to seem needless. For who could suppose that a false pretension is of any value? One's name in Scripture is the manifestation of what one is; the object of the heart determines the character; and here it is supposed to be what is excellent in God's eyes as well as man's. Hence, loving favour accompanies it, which is far from due to silver and gold, often the portion of the worthless.

Prov. 22 opens with a kindred sentiment: "A name is rather to be chosen than great riches, favour is better than silver and gold." Men do not think so, still less so act; but thus it is; and the loss is irreparable. The day of death closes the sorrow of the world, into which birth ushers fallen man. No doubt, Christ changes all; but this is not the truth discussed here, but the present scene. Hence the profit of going to the house of mourning over that of feasting, and of rebuke from the wise over the song of fools: which is mere noise and blaze for a moment. Again, the affliction of life, or oppression, is apt to daze a wise man, as a gift to destroy the heart's purpose; so that the end of a matter is better than its beginning, and longsuffering than highmindedness. And as it is well to guard against hasty anger, so especially against retaining it. Nor do they enquire wisely who assume that the former days were better than these. Wisdom with an inheritance is good and profitable here below. It is a shadow or shelter, as is money, yet how differently! For the excellency of knowledge is, that wisdom gives life to him that has it. Hence the folly of fighting against the goads, of lack of sympathy with what God orders of joy or sorrow. Our true wisdom is in dependence on Him.

"A good name is to be chosen rather than great riches, loving favor rather than silver and gold" (v. 8). Solomon possessed great riches, but as he became older he sadly neglected to preserve a good name. Who could do this who wanted 1000 wives and 300 concubines? We should think he would deeply miss the sweetness of God's loving favor!

Better than great riches, better than silver and gold is a name and loving favor. If a person has riches and a bad name and is not well thought of, he is less honorable than the poor man who has a name and good reputation. In Ecclesiastes, Solomon says: "A good name is better than precious ointment" (Eccles. 7:1). The third verse has a wise message: "The prudent man foreseeth the evil and hideth himself, but the simple pass on, and suffer for it." The Lord has revealed in His Word the evil which is in store for the sinner and the impenitent. He also has prepared a hiding place, an ark of safety, in His Son, our Lord. The prudent believeth the Word and flees to the refuge; the simple, the unbelieving, pass on and suffer for it when the evil comes. Humility and the fear of the Lord has a reward, while thorns and snares are in the way of the froward. sowing and reaping is found in verses 8 and 9. He that soweth iniquity reaps vanity, or calamity; he that has a bountiful eye, who looks upon the poor and needy with kindness and supplies their wants reaps blessing. In verse 11 we read, "He that loveth pureness of heart, for the grace of his lips the king shall be his friend." In such, whose hearts are pure and whose words are gracious, the Lord, the King, delights.

The ointment was not merely of great value, literally "precious," but in Scripture this has always the meaning of "what is held in honour." What the world accounts as precious is merely what is an index of wealth, e.g., the diamond has certain superlative physical properties. It is the hardest of substances, and due to its having the highest index of refraction it is the most lustrous of all crystals, and combined with these outstanding qualities its scarcity has made it a costly stone. However, it has the same chemical composition as soot; its crystalline structure has been impressed by subjection to great heat and slow cooling under great pressure deep down in the earth. However, the conjunction of physical forces is conceivable whereby its lowly analogue could acquire such crystalline structure and the diamond would cease to be of abnormal value.

The Lord Himself, while here, attached great importance to the matter. Speaking to the Pharisees He said how could they speak good things being evil. Out of the good treasure of the heart a good man brings forth good things. Goodness of heart promotes doing good deeds and speaking good words. The internal rectitude of heart and external rectitude of act meet in rectitude of thought. Therefore the translation of onoma implies description of characteristics and spirit as well as a mark for external identification.

"Name" is a word with perhaps more variation of meaning than any other. A dictionary will show that it commonly signifies the means of identification but it may also mean title, renown, character, reputation, authority, honour or dignity.

In the New Testament, the Greek word (onoma) translated practically always "name" was undoubtedly connected with the root "gno" meaning knowledge or knowing and consequently the means of knowing. Therefore onoma signifies that by which a person or thing was known. We have the characteristics, the qualities, the acts and the consequences, hence the name is not merely the label of external identification, but implies the description or knowledge of the attributes and the spirit of the person.

Except in Ex. 30:25 (where the Hebrew words are mishchah and roqach, and may be translated "an oil of holy ointment, a perfume"), and in 1 Chr. 9:30; Job 41:31 (where the words are derived from roqach), the Hebrew word is shemen, which is constantly translated 'oil.' It is used for 'fatness, oil, spiced oil,' and hence 'ointment,' with which on joyful occasions the head was anointed, Ps. 133:2, and is elsewhere called the 'oil of gladness.' Ps. 45:7: cf. Prov. 27:9, 16; Ecc. 7:1; Ecc. 9:8; Amos 6:6. As an emollient it was applied to wounds or bruises. Isa. 1:6. In the N.T. the word is μύρον, 'oil mingled with fragrant spices:' with such Mary anointed the Lord, and its perfume filled the house, John 12:3, 5; it was also used by a woman 'which was a sinner.' Luke 7:37-38. The ointment would be more or less costly according to the ingredients.

Verses 1-14. All had been tested by the royal searcher; all was found out to be vanity and vexation of spirit. Darkness, discouragement, uncertainty and despair were the results. The good, that which is right and comely for men, supposedly, found had also turned unto vapor, empty and hollow like the rest. He starts now in a new direction; he turns moralist and philosophizeth on the better things. He climbs high with his reason and deductions. He had come to the conclusion that life is not worth living. Having riches, possession of everything, were found out nothing but vanity. Perhaps being good, having the better things morally, and doing good, will satisfy the heart in "which is set eternity," the soul of man, And so he makes his observations in seven comparisons.

A good name better than precious ointment;