[308]. The mechanical juxtaposition of the two halves of ver. 1 is obvious. The proverb gains considerably, if read with Bickell’s very plausible supplements,
‘Better is a good name than precious ointment,
[but wisdom is still better than fame;
better is not-being than being]
and the day of death than the day of one’s birth.’
The ‘wisdom’ meant will be that of resignation and renunciation.
[309]. ‘Hereafter’ is, literally, ‘after him’ (for the meaning of which see iii. 22, vi. 12); ‘experience,’ literally ‘find’ (comp. Prov. vi. 33). For other views, see Wright, who objects to the above explanation that it ‘is opposed to the teaching of Koheleth respecting a future judgment.’ But the question is, Did Koheleth believe in a future judgment?
[310]. Eccles. Polity, i, 2, § 3.
[311]. There is a touch of humour here; comp. the wretch in the fable who called Death to his aid, but refused him when he came. Klostermann has done well in reviving this interpretation, which, in Germany at least, had been generally abandoned. (Delitzsch thinks the ‘angel’ is the priest whom the man who has vowed approaches with a request to be released from his vow. This is supported by Mal. ii. 7, where the priest is called ‘the messenger of Jehovah Sabáoth;’ but see the notes of Ginsburg and Kingsbury. Renan renders, à l’envoyé des prêtres.) The angel is the destroying angel, whose action is discerned by faith in the judicial calamities which, sometimes at least, overtake the wrong-doer. (So the Targum, but postponing the appearance of the angel to the future judgment.)
[312]. As Plumptre well remarks, the vices thought of and the end to which they lead are those of sensual license (comp. Prov. vii. 25-27).