(1) There is a play on words in the original (found also in Song of Solomon 1:3), which Plumptre represents by "a good name is better than good nard." It was probably an older proverb, which the Preacher completes by the startling addition, "and so is the day of death better than that of birth." For the use of perfumes, see Ruth 3:3; 2Samuel 12:20; Proverbs 7:17; Daniel 10:3.

Verse 1 - Ecclesiastes 12:8. - Division II. DEDUCTIONS FROM THE ABOVE-MENTIONED EXPERIENCES IN THE WAY OF WARNINGS AND RULES OF LIFE. Verses 1-7. - Section 1. Though no man knows for certain what is best, yet there are some practical rules for the conduct of life which wisdom gives. Some of these Koheleth sets forward in the proverbial form, recommending a serious, earnest life in preference to one of gaiety and frivolity. Verse 1. - A good name is better than precious ointment. The paronomasia here is to be remarked, rob ahem mishemen tob. There is a similar assonance in Song of Solomon 1:3, which the German translator reproduces by the sentence, "Besser gut Gerucht als Wohlgeruch," or," gute Geruche," and which may perhaps be rendered in English, "Better is good favor than good flavor." It is a proverbial saying, running literally, Better is a name than good oil. Shem, "name," is sometimes used unqualified to signify a celebrated name, good name, reputation (comp. Genesis 11:4; Proverbs 22:1). Septuagint, Ἀγαθὸν ὄνομα ὑπὲρ ἔλαιον ἀγαθόν. Vulgate, Melius eat nomen bonum quam unguenta pre-tiosa. Odorous unguents were very precious in the mind of an Oriental, and formed one of the luxuries lavished at feasts and costly entertainments, or social visits (see Ecclesiastes 9:8; Ruth 3:3; Psalm 45:8; Amos 6:6; Wisd. 2:7; Luke 7:37, 46). It was a man's most cherished ambition to leave a good reputation, and to hand down an honorable remembrance to distant posterity, and this all the more as the hope of the life beyond the grave was dim and vague (see on Ecclesiastes 2:16, and comp. Ecclesiastes 9:5). The complaint of the sensualists in Wisd. 2:4 is embittered by the thought," Our name shall be forgotten in time, and no man shall have our works in remembrance." We employ a metaphor like that in the clause when we speak of a man's reputation having a good or ill odor; and the Hebrews said of ill fame that it stank in the nostrils (Genesis 34:30; Exodus 5:21; see, on the opposite side, Ecclus. 24:15; 2 Corinthians 2:15). And the day of death than the day of one's birth. The thought in this clause is closely connected with the preceding. If a man's life is such that he leaves a good name behind him, then the day of his departure is better than that of his birth, because in the latter he had nothing before him but labor, and trouble, and fear, and uncertainty; and in the former all these anxieties are past, the storms are successfully battled with, the haven is won (see on Ecclesiastes 4:3). According to Solon's well-known maxim, no one can be called happy till he has crowned a prosperous life by a peaceful death (Herod., 1:32; Soph., 'Trachin.,' 1-3; ('Ed. Tyr.,' 1528, sqq.); as the Greek gnome runs -

Μήπω μέγαν εἴπῃς πρὶν τελευτήσαντ ἴδῃς

"Call no man great till thou hast seen him dead." So Ben-Sira, "Judge none blessed (μὴ μακάριζε μηδένα) before his death; for a man shall be known in his children" (Ecclus. 11:28).

7:1-6 Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a feast. We may lawfully go to both, as there is occasion; our Saviour both feasted at the wedding of his friend in Cana, and wept at the grave of his friend in Bethany. But, considering how apt we are to be vain and indulge the flesh, it is best to go to the house of mourning, to learn the end of man as to this world. Seriousness is better than mirth and jollity. That is best for us which is best for our souls, though it be unpleasing to sense. It is better to have our corruptions mortified by the rebuke of the wise, than to have them gratified by the song of fools. The laughter of a fool is soon gone, the end of his mirth is heaviness.A good name is better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other name can this be said; that which is not good cannot be better. Some understand this of the name of God, which is God himself, who is the "summum bonum", and chief happiness of men, and take it to be an answer to the question Ecclesiastes 6:12; this and this only is what is a man's good, and is preferable to all outward enjoyments whatever; interest in him as a covenant God; knowledge of him in Christ, which has eternal life annexed to it; communion with him; the discoveries of his lovingkindness, which is better than little; and the enjoyment of him to all eternity. This is true of the name of Christ, whose name Messiah which signifies anointed, is as ointment poured forth, and is preferable to it, Sol 1:3; so his other names, Jesus a Saviour; Jehovah, our righteousness; Immanuel, God with us; are exceeding precious to those who know the worth of him, and see their need of righteousness and salvation by him; his person, and the knowledge of him; his Gospel, and the fame and report it gives of him; infinitely exceed the most precious and fragrant ointment; see 2 Corinthians 2:14. So the name or names given to the people of God, the new names of Hephzibah and Beulah, the name of sons of God, better than that of sons and daughters; and of Christians, or anointed ones, having received that anointing from Christ which teacheth all things, and so preferable to the choicest ointment, Isaiah 56:5. Likewise to have a name written in heaven, in the Lamb's book of life, and to have one's name confessed by Christ hereafter before his Father and his holy angels; or even a good name among men, a name for a truly godly gracious person; for love to Christ, zeal for his cause, and faithfulness to his truths and ordinances; such as the woman got, better than the box of ointment poured on Christ's head; and which the brother had, whose praise in the Gospel was throughout the churches; and as Demetrius, who had good report of all then, and of the truth itself, Matthew 26:13, 3 John 1:12. Such a good name is better than precious ointment for the value of it, being better than all riches, for which this may be put; see Isaiah 39:2; and for the fragrancy of it, emitting a greater; and for the continuance of it, being more lasting, Psalm 112:6. The Targum is,

"better is a good name the righteous get in this world, thin the anointing oil which was poured upon the heads of kings and priests.''

So Alshech,

"a good name is better than the greatness of a king, though anointed with oil;''

and the day of death than the day of one's birth; some render it, in connection with the preceding clause, "as a good name is better, &c. so the day of death than the day of one's birth" (f); that is, the day of a man's death than the day of his birth. This is to be understood not of death simply considered; for that in itself, abstracted from its connections and consequences, is not better than to be born into the world, or come into life, or than life itself; it is not preferable to it, nor desirable; for it is contrary to nature, being a dissolution of it; a real evil, as life, and long life, are blessings; an enemy to mankind, and a terrible one: nor of ether persons, with whom men have a connection, their friends and relations; for with them the day of birth is a time of rejoicing, and the day of death is a time of mourning, as appears from Scripture and all experience; see John 16:21. It is indeed reported (g) of some Heathenish and barbarous people in Thrace, and who inhabited Mount Caucasus, that they mourned at the birth of their children, reckoning up the calamities they are entering into, and rejoiced at the death of their friends, being delivered from their troubles: but this is to be understood of the persons themselves that are born and die; not of all mankind, unless as abstracted from the consideration of a future state, and so it is more happy to be freed from trouble than to enter into it; nor of wicked men, it would have been better indeed if they had never been born, or had died as soon as born, that their damnation might not have been aggravated by the multitude of their sins; but after all, to die cannot be best for them, since at death they are cast into hell, into everlasting fire, and endless punishment: this is only true of good men, that have a good name living and dying; have a good work of grace upon them, and so are meet for heaven; the righteousness of Christ on them, and so have a title to it; they are such who have hope in their death, and die in faith and in the Lord: their death is better than their birth; at their birth they come into the world under the imputation and guilt of sin, with a corrupt nature; are defiled with sin, and under the power of it, liable in themselves to condemnation and death for it: at the time of their death they go out justified from sin through the righteousness of Christ, all being expiated by his sacrifice, and pardoned for his sake; they are washed from the faith of sin by the blood of Christ, and are delivered from the power and being of it by the Spirit and grace of God; and are secured from condemnation and the second death: at their coming into the world they are liable to sin yet more and more; at their going out they are wholly freed from it; at the time of their birth they are born to trouble, and are all their days exercised with it, incident to various diseases of the body, have many troubles in the world, and from the men of it; many conflicts with a body of sin and death, and harassed with the temptations of Satan; but at death they are delivered from all these, enter into perfect peace and unspeakable joy; rest from all their labours and toils, and enjoy uninterrupted communion with God, Father, Son, and Spirit, angels, and glorified saints. The Targum is,

"the day in which a man dies and departs to the house of the grave, with a good name and with righteousness, is better than the day in which a wicked man is born into the world.''

So the Midrash interprets it of one that goes out of the world with a good name, considering this clause in connection with the preceding, as many do.

(f) So Schmidt, and some in Vatablus. (g) Herodot. Terpsichore, sive l. 5. c. 4. Valer. Maxim. l. 2. c. 6. s. 12. Alexander ab Alex. Genial. Dier. l. 2. c. 25.