His remembrance shall perish from the earth, and he shall have no name in the street.
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EXPOSITORY (ENGLISH BIBLE)His remembrance shall perish.—This is the doom which above all others is dreaded by the modern roamers of the desert. (Comp. also Jeremiah 35:19.)Proverbs 10:7, "The name of the wicked shall rot."
No name in the street - Men when they meet together in highways and places of concourse - when traveler meets traveler, and caravan caravan, shall not pause to speak of him and of the loss which society has substained by his death. It is one of the rewards of virtue that the good will speak of the upright man when he is dead; that they will pause in their journey, or in their business, to converse about him; and that the poor and the needy will dwell with affectionate interest upon their loss. "This" blessing, Bildad says, will be denied the wicked man. The world will not feel that they have any loss to deplore when he is dead. No great plan of benvolence has been arrested by his removal. The poor and the needy fare as well as they did before. The widow and the fatherless make no grateful remembrance of his name, and the world hastens to forget him as soon as possible. There is no man, except one who is lost to all virtue, who does not desire to be remembered when he is dead - by his children, his neighbors, his friends, and by the stranger who may read the record on the stone that marks his grave. Where this desire is "wholly" extinguished, man has reached the lowest possible point of degradation, and the last hold on him in favor of virtue has expired.Ecclesiastes 8:10; yea, those places, houses and palaces, towns and cities, which they have built to perpetuate their memory among men, perish and come to nought, and their memorial with them, Psalm 9:5;
and he shall have no name in the street; much less in the house of God, still less in heaven, in the Lamb's book of life; so far from it, that he shall have none on earth, no good name among men; if ever his name is mentioned after his death, it is with some brand of infamy upon him; he is not spoken of in public, in a court of judicature, nor in any place of commerce and trade, nor in any concourse of people, or public assembly of any note, especially with any credit or commendation; such is the difference between a good man and a wicked man, see Proverbs 11:7.His remembrance shall perish from the earth, and he shall have no name in the street.
EXEGETICAL (ORIGINAL LANGUAGES)17. perish from the earth] Rather, from the land.
in the street] Rather, on the face of the earth. The word means the outlying places (marg. to ch. Job 5:10), as opposed to the cultivated land, and “earth” as a word expressing wideness and distance seems nearest here.Verse 17. - His remembrance shall perish from the earth (comp. Psalm 34:16; Psalm 109:13). This is always spoken of in Scripture as a great calamity, one of the greatest that can befall a man. It was felt as such, not only by the Jews, but by the Semitic people generally, whose earnest desire to perpetuate their memory is shown by the elaborate monuments and lengthy inscriptions which they set up in so many places. Arabian poetry, no less than Jewish, is penetrated by the idea. In one point of view it may seem a vulgar ambition; but, in another, it is a pathetic craving alter that continuance which the spirit of man naturally desires, but of which it has, apart from revelation, no assurance. And he shall have no name in the street; or, in the world without (comp. Job 5:10).
And he walketh over a snare.
9 The trap holdeth his heel fast,
The noose bindeth him.
10 His snare lieth hidden in the earth,
His nets upon the path;
11 Terrors affright him on every side,
And scare him at every step.
The Pual שׁלּח signifies not merely to be betrayed into, but driven into, like the Piel, Job 30:12, to drive away, and as it is to be translated in the similar passage in the song of Deborah, Judges 5:15 : "And as Issachar, Barak was driven (i.e., with desire for fighting) behind him down into the valley (the place of meeting under Mount Tabor);" בּרגליו, which there signifies, according to Judges 4:10; Judges 8:5, "upon his feet equals close behind him," is here intended of the intermediate cause: by his own feet he is hurried into the net, i.e., against his will, and yet with his own feet he runs into destruction. The same thing is said in Job 18:8; the way on which he complacently wanders up and down (which the Hithp. signifies here) is שׂבכה, lattice-work, here a snare (Arab. schabacah, a net, from שׂבך, schabaca, to intertwine, weave), and consequently will suddenly break in and bring him to ruin. This fact of delivering himself over to destruction is established in apocopated futt. (Job 18:9) used as praes., and without the voluntative signification in accordance with the poetic licence: a trap catches a heel (poetic brevity for: the trap catches his heel), a noose seizes upon him, עליו (but with the accompanying notion of overpowering him, which the translation "bind" is intended to express). Such is the meaning of צמּים here, which is not plur., but sing., from צמם (Arab. ḍmm), to tie, and it unites in itself the meanings of snare-layer (Job 5:5) and of snare; the form (as אבּיר, אדּיר) corresponds more to the former, but does not, however, exclude the latter, as תּנּין and לפּיד (λαμπάς) show.
The continuation in Job 18:10 of the figure of the fowler affirms that that issue of his life (Job 18:9) has been preparing long beforehand; the prosperity of the evil-doer from the beginning tends towards ruin. Instead of חבלו we have the pointing חבלו, as it would be in Arab. in a similar sense hhabluhu (from hhabl, a cord, a net). The nearer destruction is now to him, the stronger is the hold which his foreboding has over him, since, as Job 18:11 adds, terrible thoughts (בּלּהות) and terrible apparitions fill him with dismay, and haunt him, following upon his feet. לרגליו, close behind him, as Genesis 30:30; 1 Samuel 25:42; Isaiah 41:2; Habakkuk 3:5. The best authorized pointing of the verb is והפיצהוּ, with Segol (Ges. 104, 2, c), Chateph-Segol, and Kibbutz. Except in Habakkuk 3:14, where the prophet includes himself with his people, הפיץ, diffundere, dissipare (vid., Job 37:11; Job 40:11), never has a person as its obj. elsewhere. It would also probably not be used, but for the idea that the spectres of terror pursue him at every step, and are now here, now there, and his person is as it were multiplied.
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