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 that which 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 (Ps. lxviii. 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, and then there 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.
main homiletics of verse 11.
A Road to Royal Friendship.
I. The pure in heart deserve to be honoured with the friendship of the king. Where there is purity of heart, the springs of moral life are healthy—the whole man is an embodiment of truth and goodness. Such a man is worthy of the honour and confidence of those who stand in the highest positions, inasmuch as purity of heart belongs to the man himself, and is a possession that is counted precious by the best beings in the universe, whereas power and rank are often but accidents of birth, and in themselves alone are valueless in the sight of God, and in the eyes of the greatest and noblest of His creatures.
II. The king consults his own interest when he shows favour to such men. A man of pure heart is a great blessing to any community. His very life is in itself a light which scatters moral darkness—a well which makes a fertile spot wherever it springs forth. And it is in proportion to the number of such men in a kingdom that the realm enjoys peace and prosperity. If we could find any earthly commonwealth composed entirely of such citizens, we should find a place where the kingdom of God had “come”—a heaven upon earth. But where there is purity of heart there is grace of lips—there is active effort to spread truth and righteousness. The well does not confine itself to the spot where it first issues from the earth, but sends forth health-giving streams far and near. Seeing, then, that such men are the real pillars of a state, he only is a wise king who seeks them out and delights to do them honour.
III. Some kings have recognised their obligations and interest in this matter. Pharaoh discerned the purity of Joseph’s heart by the grace of his lips, and made him the second ruler in the kingdom, and Darius promoted Daniel to the highest office in the realm. David’s resolution was—“Mine eyes shall be upon the faithful of the land, that they may dwell with me; he that walketh in a perfect way, he shall serve me” (Psalm ci. 6).