MAIN HOMILETICS OF Proverbs 22:10
A MAN WHO OUGHT TO DWELL ALONE
I. The scorner should be dismissed from social bodies for his own sake. It is better for the man himself that his power to do evil should be as limited as possible. If we could know beforehand that a man intends to commit a great crime, and so render himself liable to heavy punishment, and bring guilt upon his conscience, the kindest thing that we could do for him would be to deprive him of the power of doing as he intends. We should thereby save him from the misery of becoming a greater transgressor. If the other disciples of Our Lord could have foreseen what was passing in the mind of Judas, and could have prevented his becoming the betrayer of his Master, how great a blessing would they have conferred upon that unhappy man! Whatever might have been his other sins, he would have not been stung with that agony of remorse at having betrayed innocent blood. But many sins are of such a nature that it is impossible to hinder men from their committal—the steps which lead to them are hidden from those around, and no one suspects that the guilty one has any such intention. The scoffer, however, is not a sinner of this kind—his transgression is not a single act, but a habit of life; it is not a secret purpose hidden in his heart until the moment of its accomplishment, but is manifested in his words. Men can therefore, to some extent, hinder him from increasing his own guilt by depriving him of the opportunities of indulging in his sin—if they “cast him out”—if they shun his society, and dismiss him from their midst, he will have fewer opportunities and temptations to indulge in scoffing, and so will be kept from going to such great lengths in sinning. A man who loves to turn into ridicule all pure and holy things, uses to his own condemnation and degradation influences which were intended to bless and elevate him, and it is better for himself that they should be placed beyond his reach than that he should so abuse them and increase his own guilt.
II. He should be cast out for the sake of his fellow-creatures. There are certain diseases of the human body which are not only most dangerous for the patient himself, but expose to a like danger all who come in contact with him. The leper is not only a great sufferer himself, but he is a centre of a deadly disease which will spread itself to those with whom he dwells. It is therefore necessary to remove him from the society of other men—so long as he is a leper he must dwell alone, must be denied the privilege of citizenship and the joys of social life. So it ought to be with the scorner—the habit of scoffing is one which is very infectious—very easily communicated by one man to another; and seeing that it is so soul-destructive, those who indulge in it ought not to have the opportunity of communicating the moral pestilence. But there is another aspect of leprosy which renders it necessary to isolate as far as possible those who are suffering from it from the abodes of other men. Even if it were not so infectious, it is most loathsome; and this alone would render some separation necessary. Now, there are societies of men in which the words of the scoffer would be quite powerless to do harm—there are those whose love of that which is true and holy is strong enough to withstand all such evil influence. But to such men a scorner is a most repugnant character—they loathe his irreverent treatment of what is to them most sacred. It is not required that they expose themselves to the pain of his society—they are at liberty to cast him out of their midst.
OUTLINES AND SUGGESTIVE COMMENTS
There is no cure but “casting out.” Such men are the Jonahs of churches, and of the coteries of social life. As long as they are there, there will be nothing but the bluster and commotion of the storm—“toiling in rowing,” incessant distress, vain exertion, and no progress. The sea cannot “cease from its raging,” till they are thrown overboard.—Wardlaw.
This thought occurs also in the Psalms. (Psalms 68:6.) Only the rebellious, says the Psalmist, shall come to mischief. There are, it is true, great mountains of wickedness; but take away this one element of scorn—that is, make a man submissive and the causes of strife have flown. Christ manages afterwards. Take away the rebelliousness of the heart, and great monstrous sins will slowly be corrected and disappear.… Scorning is not itself the cause of the quarrel, and therefore ceasing to scorn does not remove it directly. Christ must remove the cause. Scorning expels Christ. Ceasing to scorn admits Christ. And, therefore, it is literally true—“Cast out the scorner (it may be thine own scornful heart), and the cause of quarrel passes away, and strife and shame cease.”—Miller.
It is always the disposition of the scorner, that wheresoever he is, he scorneth to stay, and it is always the best usage towards a scorner to cast him out, and not suffer him to stay. For whosoever keepeth him shall be sure to keep strife and contention with him, and where they are, reproach and shame are the attendants of them. If any good be done a scorner he disdains that it is so little; if any wrong be done him he complains that it is very great. If he be used in anything, he disdains to be a servant; if he is not used he complains that he is neglected. Still he is discontented, and still his discontent breeds quarrelling and debate. But cast out the firebrand and the fire goes out; cast out Jonah and the storm shall cease. Cast out the scorner from thy house, cast out scorning from thy heart, and then thou shalt be quiet. For whence are all suits of contention. Whence is all strife, but because the heart scorns to bear this, scorns to take that, scorns to let it go?—Jermin.