Proverbs 10:7

“The memory of the just [is] blessed, etc.] 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 <19B206>Psalm 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,…”

“blessed--literally, "for a blessing," or praise. shall rot--literally, "be worm-eaten," useless and disgusting.”

“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.”

“memory: Kg1 11:36; Kg2 19:34; Ch2 24:16; Psa 112:6; Mar 14:9; Luk 1:48 the name: Job 18:17, Job 27:23; Psa 9:5, Psa 9:6, Psa 109:13, Psa 109:15; Ecc 8:10; Jer 17:13 Proverbs 10:8”

“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.…”