Ecclesiastes 9:8

Ecc 9:8 Let thy garments be always white; and let thy head lack no ointment.

Ver. 8. Let thy garments be always white; ] i.e., Neat, spruce, cleanly, comely. Or by a metaphor it may signify, Be merry in good manner, for they used to wear white clothing on festivals and at weddings, as Philo {a} witnesseth. At this day also the Jews come to their synagogues in white raiment the day before the calends of September, which is their New Year’s tide. {b} Purple was affected by the Romans, white by the Jews. {see Jas 2:2} Hence Pilate clad Christ in purple, {Mat 27:28} Herod in white. {Luk 23:11} Herod himself was "arrayed in royal apparel"; {Act 12:21} that is, in cloth of silver, saith Josephus, which, being beaten upon by the sunbeams, dazzled the people’s eyes, and drew from them that blasphemous acclamation, "The voice of God, and not of man."

And let thine head lack no ointment.] That thou mayest look smooth and handsome. {Mat 6:16-17} Ointments were much used with those eastern people in banquetings, bathings, and at other times. {Luk 7:46 Mat 26:7} By "garments" here some understand the affections, {as Col 3:8-12} which must "always be white," i.e., cheerful, even in times of persecution, when thy garments haply are stained with thine own blood. By the "head" they understand the thoughts, which must also be kept lithe and lightsome, as anointed with the oil of gladness. Crucem multi abominantur, crucem videntes, sed non videntes unctionem: crux enim inuncta est, saith Bernard. Many men hate the cross because they see the cross only, but see not the ointment that is upon it, for the cross is anointed, and by the grace of God’s Holy Spirit helping our infirmities, it becomes not only light, but sweet - not only not troublesome, but even desirable and delectable. Martyr etiam in catena gaudet. {c} Paul gloried in his sufferings. His spirit was cheered up by the thoughts of them as by some fragrant ointment.

{a} De vita Theoretica.

{b} Stuckius in Antiq. Conviv.

{c} Augustine.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Rejoice, be merry, and spare for no cost, thus speak the wicked belly-gods.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

white--in token of joy (Isa 61:3). Solomon was clad in white (JOSEPHUS, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (Mat 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Rev 3:18; Rev 7:14).

ointment-- (Psa 23:5), opposed to a gloomy exterior (Sa2 14:2; Psa 45:7; Mat 6:17); typical, also (Ecc 7:1; Sol 1:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Let thy garments be always white] The Jews wore white garments on festal occasions, as emblems of joy and innocence. Be always pure, and always happy. The inhabitants of India are all dressed in clean white cotton, and to this is the allusion in the text.

The Targum says: "At all times let thy garments be washed and pure from the stain of sin. Acquire a good name, which is likened to the oil of anointing, that blessings may be called down up thy head, and goodness not forsake thee."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) 2Sa_12:20; 2Sa_14:2; Psa_45:8; Psa_104:14; Rev_7:9.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. Let thy garments be always white] In the symbolism of colours, so universal that we may almost call it natural, white garments, cool and refreshing in the heat of an Eastern climate, have always been associated with the idea of purity and joy (2Ch_5:12; Est_8:15). In the religious symbolism of Rev_3:4-5; Rev_3:18; Rev_6:11, the idea of purity is, perhaps, predominant over that of joy. So in Roman life the term “albatus” (clothed in white garments) was used of one who took part in a festive banquet (Hor. Sat. ii. 2. 61; Cic. in Vatin. c. 13). A singular instance of literalism is recorded in the life of Sisinnius, the Novatian bishop of Constantinople, who, as in obedience to this precept, never wore any but white garments (Socr. H. E. vi. 21). Chrysostom censures his ostentation.

let thy head lack no ointment] Here, again, illustrations from Hebrew, Greek and Roman life crowd on us. We think of the “oil of gladness” of Psa_45:7; the “oil of joy” of Isa_61:3; of “the sweet smell” of Isa_3:24; of “the costly wine and ointments” of Wis_2:7; of the “perfusus liquidis odoribus” of Hor. Od. i. 5; of the “Assyriaque nardo potamus uncti” (“let us drink anointed with Assyrian nard”) of Hor. Od. ii. 11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let thy garments be always white,.... That is, neat and clean, not vile and sordid; what is comely and decent, and suitable to a man's circumstances; this colour is particularly mentioned because much used in the eastern countries, and in Judea; hence we so often read of washing garments, and of fullers that whitened them; and especially on festival days and days of rejoicing, to which Horace (a) refers; and here it signifies that every day should be like a festival or day of rejoicing to a good man, to whom God has given the garment of praise for the spirit of heaviness, Isa 61:3; and though there may be times for mourning, and so of putting on other apparel, yet, in common and ordinarily, this should be the habit, decent and comely apparel. The ancient Jews in Aben Ezra, and so Jarchi, interpret it of an unblemished conversation; and Kimchi (b) of repentance and good works; and so the Targum,

"let thy garments be white (or washed) from all filth of sin;''

or be without any spot of sin, as Alshech; the conversation garments of the saints are made white in the blood of Christ, and his righteousness is fine linen, and white; and even eternal glory and happiness is signified by walking with him in white, Rev 7:14;

and let thy head lack no ointment: which used to be poured plentifully on the heads of guests at feasts (c), for the refreshment of them, which gave pleasure, and a sweet odour and fragrancy, and was much in use in those hot countries; see Psa 23:5; and is opposed to a gloomy and melancholy carriage and deportment, Mat 6:17; hence we read of the oil of joy and gladness, Psa 45:7. The Jews before mentioned interpreted this of a good name better than ointment, Ecc 7:1. So the Targum,

"and a good name, which is like to anointing oil, get; that blessings may come upon thy head, and thy goodness fail not.''

(a) "Ille repotia natales aliosque dierum, festos albatus celebret". Satyr. l. 2. Sat. 2. v. 60, 61. "Cum ipse epuli Dominus albatus esset", Cicero in Vatin. c. 13. (b) Comment. in lsa. lxv. 13. (c) "Coronatus nitentes malabathro Syrio capillos", Horat. Carmin. l. 2. Ode 7. v. 7, 8. "et paulo post: funde capacibus unguenta de conchis", v. 22, 23. "Unguentum (fateor) bonum dedisti convivis", Martial. l. 3. Epigr. 11.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

White. As in times of joy, and among people of quality, chap. x. 17., and Proverbs xxxi. 23. --- Head. Our Saviour reproaches the Pharisees for neglecting this, Luke vii. 45.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Always; in all convenient times and circumstances; for there are times of mourning, Ecc 3:4; 7:2; compare Pro 5:19.

White; decent, and splendid, as far as is suitable to the condition. The Eastern people of the best sort used white garments, especially in times of rejoicing, as Est 8:15; compare Rev 3:4,5; 6:11. But by this whiteness of garments, he understands a pleasant and cheerful conversation.

Let thy head lack no ointment; which upon joyful occasions was poured upon men’s heads, Amo 6:6; Luk 7:46; Joh 12:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Garments… white — White garments, grateful in hot countries, are associated with festivities and triumphs, and are the customary holiday garb.

Ointment — So, also, perfumes were gladdening and demonstrative of gladness. Although Koheleth is by no means now looking at life from a Christian and religious, but only from a moral and practical, point, yet his counsel coincides with that of the psalmist: “Serve the Lord with gladness;” and with that of the apostle, “Rejoice evermore.” Joyfulness of heart is a religious and Christian precept.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let thy garments be always white. The Preacher brings into prominence certain particulars of enjoyment, more noticeable than mere eating and drinking. White garments in the East (as among ourselves) were symbols of joy and purity. Thus the singers in Solomon"s temple were arrayed in white linen. (2Ch_5:12) Mordecai was thus honored by King Ahasuerus, (Est_8:15) the angels are seen similarly decked, (Mar_16:5) and the glorified saints are clothed in white. (Rev_3:4, Rev_3:5, Rev_3:18) So in the pseudepi-graphal books the same imagery is retained. Those that "have fulfilled the Law of the Lord have received glorious garments, and are clothed in white". (RAPC 2Est 2:39, 40) Among the Romans the same symbolism obtained. Horace ("Sat.," 2:2. 60)

Ille repotia, natales aliosve dierum Festes albatus celebret.

Though he in whitened toga celebrate His wedding, birthday, or high festival.

Let thy head lack no ointment. Oil and perfumes were used on festive occasions not only among Eastern nations, but by Greeks and Romans. (see Ecc_7:1) Thus Telemachus is anointed with fragrant oil by the fair Polykaste (Homer, "Od," 3:466). Sappho complains to Phaen (Ovid," Heroid." 15:76)

Non Arabs noster rore capillus olet.

No myrrh of Araby bedews my hair.

Such allusions in Horace are frequent and commonly cited (see "Carm.," 1:5. 2; 2:7. 7, 8; 2:11. 15, etc.). Thus the double injunction in this versecounsels one to be always happy and cheerful. Gregory Thaumaturgus (cited by Plumptre) represents the passage as the error of "men of vanity;" and other commentators have deemed that it conveyed not the Preacher"s own sentiments, but those of an atheist whom he cites. There is, as we have already seen, no need to resort to such an explanation. Doubtless the advice may readily be perverted to evil, and made to sanction sensuality and licentiousness, as we see to have been done in RAPC Wis 2:6-9; but Koheleth only urges the moderate use of earthly goods as consecrated by God"s gift.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

White - The eastern people of the best sort, used white garments, especially in times of rejoicing. Ointment - Which upon joyful occasions was poured upon mens heads.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

At all times, let your garments be white Prepare yourself at all times with good deeds, so that if you die today, you will enter in peace. And Solomon likened this to a man whom the king invited for a day of feasting, without setting a time for him. If he is wise or clever, he will immediately launder his garments, and bathe, and anoint himself. So did our Rabbis expound it in Tractate Shabbath (153a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.