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Proverbs 10:7
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- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus, as Pro 10:6 says how it goes with the righteous and the wicked in this life, so this verse tells how it fares with them after death: The memory of the righteous remains in blessings, And the name of the godless rots. The tradition regarding the writing of זכר with five (זכר) or six points (זכר) is doubtful (vid., Heidenheim in his ed. of the Pentateuch, Mer Enajim, under Exo 17:14); the Cod. 1294 and old printed copies have here זכר. Instead of לברכה, יברך might be used; the phrase היה לברכה (opp. היה לקללה, often used by Jeremiah), subordinate to the substantival clause, paraphrases the passive, for it expresses a growing to something, and thus the entrance into a state of endurance. The remembrance of the righteous endures after his death, for he is thought of with thankfulness (צל''ז = זכר צדיק לברכה, the usual appendix to the name of an honoured, beloved man who has died), because his works, rich in blessing, continue; the name of the godless, on the contrary, far from continuing fresh and green (Psa 62:1-12 :17) after his departure, becomes corrupt (רקב, from רק, to be or to become thin, to dissolve in fine parts, tabescere), like a worm-eaten decayed tree (Isa 40:20). The Talmud explains it thus, Joma 38b: foulness comes over their name, so that we call no one after their name. Also the idea suggests itself, that his name becomes corrupt, as it were, with his bones; the Mishnah, at least Ohaloth ii. 1, uses רקב of the dust of corruption.
Jamieson-Fausset-Brown Bible Commentary
blessed--literally, "for a blessing," or praise. shall rot--literally, "be worm-eaten," useless and disgusting.
John Gill Bible Commentary
The memory of the just is blessed,.... Men to whom he has been useful, either in temporals or spirituals, bless him, or wish all blessings to him while alive, whenever they make mention of his name; and after death they speak well of him, and pronounce him blessed; for such are had in everlasting remembrance; the memory of them is sweet and precious; their name is famous and valuable, and always spoken of with honour and commendation; see Psa 112:6. The Jewish writers take it for a command, and render it, "let the memory of the just be blessed"; and say, that he that transgresses it breaks an affirmative precept; they make an abbreviation of the word by the initial letters, and join them to the names of their celebrated men; but the name of the wicked shall rot; shall be forgotten, be buried in oblivion, and never mentioned: and though they may call their houses, lands, and cities, by their own names, in order to transmit their memory to posterity; yet these, by one means or another, are destroyed, and their memorials perish with them; see Ecc 8:10; and if their names are mentioned after they are gone, it is with detestation and abhorrence, as things putrefied are abhorred; so they leave an ill savour behind them, when the good name of the righteous is as precious ointment, Ecc 7:1. It is a saying of Cicero (a), that "the life of the dead lies in the memory of the living.'' (a) Orat. 51. Philip. 9.
Matthew Henry Bible Commentary
Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them. I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories. 1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Ecc 7:1. Those that honour God he will thus honour, Psa 112:3, Psa 112:6, Psa 112:9. The elders by faith obtained a good report (Heb 11:2), and, being dead, are yet spoken of. 2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good. II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum - Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence.
Tyndale Open Study Notes
10:7 the name of a wicked person rots away: In ancient Israel, as is still true today in the Middle East, honor and shame were powerful motivators.
Proverbs 10:7
Solomon’s Proverbs: The Wise Son
6Blessings are on the head of the righteous, but the mouth of the wicked conceals violence. 7The memory of the righteous is a blessing, but the name of the wicked will rot.
- Scripture
- Sermons
- Commentary
Jonathan Edwards
By Leonard Ravenhill0RevivalPassionate PreachingPSA 126:6PRO 10:7ROM 10:142CO 5:11HEB 4:12JAS 5:16Leonard Ravenhill reflects on the life and impact of Jonathan Edwards, highlighting him as a profound preacher and theologian whose passionate sermons ignited spiritual awakenings. Edwards' ability to convey deep truths with emotional intensity led to significant transformations in his congregation, as he preached with a heart full of compassion and a commitment to God's truth. Ravenhill contrasts Edwards' legacy with that of his contemporary, Max Jukes, illustrating the profound difference a godly life can make across generations. He emphasizes the urgent need for modern preachers to embody the same fervor and dedication to God's word as Edwards did. Ultimately, Ravenhill calls for a revival of such passionate preaching in today's spiritually stagnant society.
Enduring Monuments
By J.C. Philpot0PSA 145:4PRO 10:7ECC 7:12TI 2:2HEB 11:4J.C. Philpot speaks about the desire for enduring monuments that outlast death, highlighting how individuals seek to be remembered even after they pass away. He contrasts physical monuments like gravestones that decay with enduring memorials created by one's own genius or abilities, emphasizing how works of genius leave a lasting impact for generations. Philpot also discusses the importance of writings by gracious men that continue to instruct and edify the church, showcasing how these words serve as enduring monuments that glorify God and edify His people.
Death-Beds
By J.C. Philpot0PSA 116:15PRO 10:7ROM 8:181CO 15:552TI 4:7J.C. Philpot reflects on the blessed memory of the righteous, especially in their peaceful and triumphant death-beds, which serve as a powerful testimony to God's faithfulness and a source of strength for the living. He emphasizes the impact of witnessing a saint's serene departure on our own faith, hope, and perseverance in the midst of life's struggles, pointing to the ultimate rest and glory that await believers. Philpot beautifully illustrates how the imperfections of the departed are overshadowed by the grace and light of God in their final moments, leaving a lasting impression of peace and spiritual victory.
The Future Life - Personal Recognition in Heaven
By W.B. Dunkum0JOB 19:25PSA 16:11PRO 10:7ISA 25:8JHN 14:21CO 15:191CO 15:512CO 5:211PE 3:18REV 7:9W.B. Dunkum preaches about the composition of individuality symbolizing two worlds, with the body representing the present world and the soul representing the spiritual world. He discusses heavenly recognition based on reason and revelation, highlighting reasons for heavenly recognition such as the immortality of the soul, the faculty of memory, and the eternal nature of love. Dunkum emphasizes the belief in future recognition based on the Word of God, referencing biblical verses and examples of recognition in the afterlife. He also delves into the meaning and ministry of sorrow, showcasing how sorrow can lead to visions of glory and heaven.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus, as Pro 10:6 says how it goes with the righteous and the wicked in this life, so this verse tells how it fares with them after death: The memory of the righteous remains in blessings, And the name of the godless rots. The tradition regarding the writing of זכר with five (זכר) or six points (זכר) is doubtful (vid., Heidenheim in his ed. of the Pentateuch, Mer Enajim, under Exo 17:14); the Cod. 1294 and old printed copies have here זכר. Instead of לברכה, יברך might be used; the phrase היה לברכה (opp. היה לקללה, often used by Jeremiah), subordinate to the substantival clause, paraphrases the passive, for it expresses a growing to something, and thus the entrance into a state of endurance. The remembrance of the righteous endures after his death, for he is thought of with thankfulness (צל''ז = זכר צדיק לברכה, the usual appendix to the name of an honoured, beloved man who has died), because his works, rich in blessing, continue; the name of the godless, on the contrary, far from continuing fresh and green (Psa 62:1-12 :17) after his departure, becomes corrupt (רקב, from רק, to be or to become thin, to dissolve in fine parts, tabescere), like a worm-eaten decayed tree (Isa 40:20). The Talmud explains it thus, Joma 38b: foulness comes over their name, so that we call no one after their name. Also the idea suggests itself, that his name becomes corrupt, as it were, with his bones; the Mishnah, at least Ohaloth ii. 1, uses רקב of the dust of corruption.
Jamieson-Fausset-Brown Bible Commentary
blessed--literally, "for a blessing," or praise. shall rot--literally, "be worm-eaten," useless and disgusting.
John Gill Bible Commentary
The memory of the just is blessed,.... Men to whom he has been useful, either in temporals or spirituals, bless him, or wish all blessings to him while alive, whenever they make mention of his name; and after death they speak well of him, and pronounce him blessed; for such are had in everlasting remembrance; the memory of them is sweet and precious; their name is famous and valuable, and always spoken of with honour and commendation; see Psa 112:6. The Jewish writers take it for a command, and render it, "let the memory of the just be blessed"; and say, that he that transgresses it breaks an affirmative precept; they make an abbreviation of the word by the initial letters, and join them to the names of their celebrated men; but the name of the wicked shall rot; shall be forgotten, be buried in oblivion, and never mentioned: and though they may call their houses, lands, and cities, by their own names, in order to transmit their memory to posterity; yet these, by one means or another, are destroyed, and their memorials perish with them; see Ecc 8:10; and if their names are mentioned after they are gone, it is with detestation and abhorrence, as things putrefied are abhorred; so they leave an ill savour behind them, when the good name of the righteous is as precious ointment, Ecc 7:1. It is a saying of Cicero (a), that "the life of the dead lies in the memory of the living.'' (a) Orat. 51. Philip. 9.
Matthew Henry Bible Commentary
Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them. I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories. 1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Ecc 7:1. Those that honour God he will thus honour, Psa 112:3, Psa 112:6, Psa 112:9. The elders by faith obtained a good report (Heb 11:2), and, being dead, are yet spoken of. 2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good. II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum - Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence.
Tyndale Open Study Notes
10:7 the name of a wicked person rots away: In ancient Israel, as is still true today in the Middle East, honor and shame were powerful motivators.