Name ... ointment - The likeness between reputation and odor supplies a common metaphor: the contrast is between reputation, as an honorable attainment which only wise people win, and fragrant odor, as a gratification of the senses which all people enjoy.

The connection of this verse with the preceding verses is this: the man, who wants to know what is profitable for man and good in this life, is here told to act in such a way as ordinarily secures a good reputation (i. e., to act like a wise man), and to teach himself this hard lesson - to regard the day of death as preferable to the day of birth. Though Solomon seems in some places to feel strongly (Ecclesiastes 2:16; Ecclesiastes 3:19-20 ff) that natural fear of death which is, in a great measure, mistrust founded on the ignorance which Christ dispelled; yet he states the advantage of death over life in respect of its freedom from toil, oppression, restlessness Ecclesiastes 2:17; Ecclesiastes 4:2; Ecclesiastes 6:5, and in respect of its implying an immediate and a nearer approach to God Ecclesiastes 3:21; Ecclesiastes 12:7. While Solomon preferred the day of death, he might still (with Luther here) have regarded birth as a good thing, and as having its place in the creation of God.

A good name - Unsatisfactory as all sublunary things are, yet still there are some which are of great consequence, and among them a good name. The place is well paraphrased in the following verses:

"A spotless name,

By virtuous deeds acquired, is sweeter far

Than fragant balms, whose odors round diffused

Regale the invited guests. Well may such men

Rejoice at death's approach, and bless the hours

That end their toilsome pilgrimage; assured

That till the race of life is finish'd none

Can be completely blest."

Ecclesiastes 7:1."Beneath a holm repair'd two jolly swains:

Their sheep and goats together grazed the plains;

Both young Arcadians, both alike inspired

continued...

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.

"Better is a name than precious ointment; and better is the day of death than the day when one is born." Like ראה and ירא, so שׁם and שׁמן stand to each other in the relation of a paronomasia (vid., Song under Sol 1:3). Luther translates: "Ein gut Gercht ist besser denn gute Salbe" "a good odour ( equals reputation) is better than good ointment. If we substitute the expression denn Wolgeruch than sweet scent, that would be the best possible rendering of the paronomasia. In the arrangement טוב ... טוב שׁם, tov would be adj. to shem (a good reputation goes beyond sweet scent); but tov standing first in the sentence is pred., and shem thus in itself alone, as in the cogn. prov., Proverbs 22:1, signifies a good, well-sounding, honourable, if not venerable name; cf. anshē hashshem, Genesis 6:4; veli-shem, nameless, Job 30:8. The author gives the dark reverse to this bright side of the distich: the day of death better than the day in which one (a man), or he (the man), is born; cf. for this reference of the pronoun, Ecclesiastes 4:12; Ecclesiastes 5:17. It is the same lamentation as at Ecclesiastes 4:2., which sounds less strange from the mouth of a Greek than from that of an Israelite; a Thracian tribe, the Trausi, actually celebrated their birthdays as days of sadness, and the day of death as a day of rejoicing (vid., Bhr's Germ. translat. of Herodotus, Ecclesiastes 4:4). - Among the people of the Old Covenant this was not possible; also a saying such as Ecclesiastes 7:1 is not in the spirit of the O.T. revelation of religion; yet it is significant that it was possible

(Note: "The reflections of the Preacher," says Hitzig (Sd. deut. ev. protest. Woch. Blatt, 1864, No. 2) "present the picture of a time in which men, participating in the recollection of a mighty religious past, and become sceptical by reason of the sadness of the present time, grasping here and there in uncertainty, were in danger of abandoning that stedfastness of faith which was the first mark of the religion of the prophets.")

within it, without apostasy from it; within the N.T. revelation of religion, except in such references as Matthew 26:24, it is absolutely impossible without apostasy from it, or without rejection of its fundamental meaning.

A good name is better than precious ointment; and the day of {b} death than the day of one's birth.

(b) He speaks thus after the judgment of the flesh, which thinks death is the end of all evils, or else because this corporal death is the entering into everlasting life.

7:1 Of death - Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.

CHAPTER 7

Ec 7:1-29.

1. (See on [663]Ec 6:12).

name-character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end.

ointment-used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Re 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mr 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (So 1:3).

and the day of [his] death, &c.-not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Php 1:23 has it.

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.