Because - Better, For fragrance are thine ointments good, making with the clause that follows two steps of a climax: "thy perfumes are good, thy name the best of all perfumes." "Ointments" here are unguents or fragrant oils largely used for anointing at entertainments (compare Psalm 23:5; Luke 7:46; John 12:3).
Thy name poured forth - As unguents are the sweeter for diffusion, so the king's name the wider it is known.

Thy name is as ointment poured forth - Ointments and perfumes were, and still are, in great request among the Asiatics. They occur constantly in their entertainments. Thy name is as refreshing to my heart, as the best perfumes diffused through a chamber are to the senses of the guests.
Therefore do the virgins love thee - She means herself; but uses this periphrasis through modesty.

Because of the (b) savour of thy good ointments thy name [is as] ointment poured forth, therefore do the (c) virgins love thee.
(b) The feeling of your great benefits.
(c) They that are pure in heart and conversation.

Because of the savour of thy good ointments,.... It was usual for lovers to anoint themselves, their hair, garments, &c. to commend themselves to each other; and it was common to commend each other's ointments, and the grateful smell of them (q) none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, Psalm 45:7;
thy name is as ointment poured forth; which emits the greater odour for its being poured forth out of the box. The very names of lovers are dear to one another, sweeter than nectar itself (r); the very mention of them gives an inexpressible pleasure. This may respect not merely the fame of Christ spread abroad in the world through the ministry of the word; nor the Gospel only, which is his name, Acts 9:15; and is like a box of ointment broke open, which diffuses the savour of his knowledge everywhere; but some precious name of his, as Immanuel, God with us; Jesus, a Saviour; but more particularly his name Messiah, which signifies anointed, the anointed Prophet, Priest, and King of his church;
therefore do the virgins love thee: for the preciousness of his person, the fulness of grace in him, and the truths of his Gospel: and which love shows itself in a desire of his presence, and communion with him; in a regard to his word and worship, to his truths and ordinances; and to his people, to conversation and communion with them. By these virgins are meant either congregational churches that strictly adhere to Christ, and to his pure worship; or particular believers, for their inviolate attachment to him; for the singleness and sincerity of their love to him; for their uncorruptness in the doctrine of faith; for the truth and spirituality of their worship; for the purity of their lives and conversations; for their beauty and comeliness through Christ; for their colourful and costly attire, being clothed with his righteousness; and for their modest behaviour, having the ornament of a meek and quiet spirit.
(q) "Nam omuium unguentum odos prae tua nautea est", Plauti Curculio, Acts. 1. Sc. 2. v. 5. (r) "Nomen nectari dulcius beato", Martial. l. 9. Epigr. 9.

Rather, "As regards the savor of thy ointments, it is good" [MAURER]. In Song 4:10-11, the Bridegroom reciprocates the praise of the bride in the same terms.
thy name--Christ's character and office as the "Anointed" (Isaiah 9:6; Isaiah 61:1), as "the savor of ointments" are the graces that surround His person (Psalm 45:7-8). Ecclesiastes 7:1, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Acts 4:12), implies the exclusive preciousness of Messiah's name (Exodus 30:23-28, Exodus 30:31-38). So Mary brake the box of precious ointment over Him, appropriately (Mark 14:5), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. (Colossians 1:19; Colossians 2:9); of sweet odor (Ephesians 5:2).
poured-- (Isaiah 53:12; Romans 5:5).
therefore--because of the manifestation of God's character in Christ (1-John 4:9, 1-John 4:19). So the penitent woman (Luke 7:37-38, Luke 7:47).
virgins--the pure in heart (2-Corinthians 11:2; Revelation 14:4). The same Hebrew is translated, "thy hidden ones" (Psalm 83:3). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (Romans 5:5).

This comparison suaves prae vino, as well as that which in line 3 of the pentastich, Song 1:3,
To smell thy ointments are sweet
shows that when this song is sung wine is presented and perfumes are sprinkled; but the love of the host is, for those who sing, more excellent than all. It is maintained that ריח signifies fragrance emitted, and not smell. Hence Hengst., Hahn, Hlem., and Zck. explain: in odour thy ointments are sweet. Now the words can certainly, after Joshua 22:10; Job 32:4; 1-Kings 10:23, mean "sweet in (of) smell;" but in such cases the word with Lamed of reference naturally stands after that to which it gives the nearer reference, not as here before it. Therefore Hengst.: ad odorem unguentorem tuorum quod attinet bonus est, but such giving prominence to the subject and attraction (cf. 1-Samuel 2:4; Job 15:20) exclude one another; the accentuation correctly places לריה out of the gen. connection. Certainly this word, like the Arab. ryḥ, elsewhere signifies odor, and the Hiph. הריח (araḥ) odorari; but why should not ריח be also used in the sense of odoratus, since in the post-bibl. Hebrews. הריח חושׁ means the sense of smell, and also in Germ. "riechen" means to emit fragrance as well as to perceive fragrance? We explain after Genesis 2:9, where Lamed introduces the sense of sight, as here the sense of smell. Zckl. and others reply that in such a case the word would have been לריח; but the art. is wanting also at Genesis 2:9 (cf. Song 3:6), and was not necessary, especially in poetry, which has the same relation to the art. as to asher, which, wherever practicable, is omitted.
Thus in line 4:
An ointment poured forth is thy name.
By "thy ointments," line 3, spices are meant, by which the palace was perfumed; but the fragrance of which, as line 4 says, is surpassed by the fragrance of his name. שׁם (name) and שׁמן (fragrance) form a paranomasia by which the comparison is brought nearer Ecclesiastes 7:1. Both words are elsewhere mas.; but sooner than שׁם, so frequently and universally mas. (although its plur. is שׁמות, but cf. אבות), שׁמן may be used as fem., although a parallel example is wanting (cf. devǎsh, mōr, nōphěth, kěmāh, and the like, which are constantly mas.). Ewald therefore translates שמן תורק as a proper name: "O sweet Salbenduft" Fragrance of Ointment; and Bttcher sees in turǎk a subst. in the sense of "sprinkling" [Spreng-Oel]; but a name like "Rosenoel" [oil of roses] would be more appropriately formed, and a subst. form תורק is, in Hebrews. at least, unexampled (for neither תּוּגה nor תּוּבל, in the name Tubal-Cain, is parallel). Frst imagines "a province in Palestine where excellent oil was got," called Turak; "Turkish" Rosenl recommends itself, on the contrary, by the fact of its actual existence. Certainly less is hazarded when we regard shěměn, as here treated exceptionally, as fem.; thus, not: ut unguentum nomen tuum effunditur, which, besides, is unsuitable, since one does not empty out or pour out a name; but: unguentum quod effunditur (Hengst., Hahn, and others), an ointment which is taken out of its depository and is sprinkled far and wide, is thy name. The harsh expression שׁמן מוּרק is intentionally avoided; the old Hebrews. language is not φιλομέτοχος (fond of participles); and, besides, מורק sounds badly with מרק, to rub off, to wash away. Perhaps, also, יוּרק שׁמן is intentionally avoided, because of the collision of the weak sounds n and j. The name Shēm is derived from the verb shāmā, to be high, prominent, remarkable: whence also the name for the heavens (vid., under Psalm 8:2). That attractive charm (lines 2, 3), and this glory (line 4), make him, the praised, an object of general love, line 5, Song 1:3 :
Therefore virgins love thee.
This "therefore" reminds us of Ps 45. עלמות (sing. Isaiah 7:14), from עלם (Arab.), ghalima, pubescere, are maidens growing to maturity. The intrans. form אהבוּך, with transitive signification, indicates a pathos. The perf. is not to be translated dilexerunt, but is to be judged of according to Gesen. 126. 3: they have acquired love to thee (= love thee), as the ἠγάπησάν σε of the Greek translators is to be understood. The singers themselves are the evidence of the existence of this love.
With these words the first pentastich of the table-song terminates. The mystical interpretation regards it as a song of praise and of loving affection which is sung to Christ the King, the fairest of the children of men, by the church which is His own. The Targum, in line first, thinks of the "mouth to mouth" [Numbers 12:8] in the intercourse of Moses with God. Evidence of divine love is also elsewhere thought of as a kiss: the post-bibl. Hebrews. calls the gentlest death the death בנשׁיקה, i.e., by which God takes away the soul with a kiss.

Ointments - Because of those excellent gifts and graces of God's Spirit wherewith thou art replenished. Thy name - Thy report, the very mention of thee, and all those things by which thou makest thyself known to men, thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption is most acceptable, and refreshing. The virgins - called the companions of the bride, Psalm 45:14, particular believers, who are called virgins, 2-Corinthians 11:2; Revelation 14:4, who have their senses exercised to perceive this sweetness and fulness of Christ.