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 (2 Chronicles 5:12). Mordecai was thus honored by King Ahasuerus (Esther 8:15), the angels are seen similarly decked (Mark 16:5), and the glorified saints are clothed in white (Revelation 3:4, Revelation 3:5, Revelation 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" (2 Esdr. 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 on Ecclesiastes 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 verse counsels 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 Wis. 2:6-9; but Koheleth only urges the moderate use of earthly goods as consecrated by God's gift.