Proverbs 22:10
Cast out the scorner, and contention shall go out; yes, strife and reproach shall cease.
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EXPOSITORY (ENGLISH BIBLE)
(10) The scorner.—See above on Proverbs 1:22.

Proverbs 22:10. Cast out the scorner — Avoid all society and conversation with him who neither fears God nor reverences man, but scorns all admonitions, and minds only the pleasing of himself, and the gratifying of his own lusts, which is the chief cause of most contentions; and strife and reproach shall cease — The strife and reproach wherewith he is wont to load those that either oppose or admonish him.22:1 We should be more careful to do that by which we may get and keep a good name, than to raise or add unto a great estate. 2. Divine Providence has so ordered it, that some are rich, and others poor, but all are guilty before God; and at the throne of God's grace the poor are as welcome as the rich. 3. Faith foresees the evil coming upon sinners, and looks to Jesus Christ as the sure refuge from the storm. 4. Where the fear of God is, there will be humility. And much is to be enjoyed by it; spiritual riches, and eternal life at last. 5. The way of sin is vexatious and dangerous. But the way of duty is safe and easy. 6. Train children, not in the way they would go, that of their corrupt hearts, but in the way they should go; in which, if you love them, you would have them go. As soon as possible every child should be led to the knowledge of the Saviour. 7. This shows how important it is for every man to keep out of debt. As to the things of this life, there is a difference between the rich and the poor; but let the poor remember, it is the Lord that made the difference. 8. The power which many abuse, will soon fail them. 9. He that seeks to relieve the wants and miseries of others shall be blessed. 10. Profane scoffers and revilers disturb the peace. 11. God will be the Friend of a man in whose spirit there is no guile; this honour have all the saints. 12. God turns the counsels and designs of treacherous men to their own confusion. 13. The slothful man talks of a lion without, but considers not his real danger from the devil, that roaring lion within, and from his own slothfulness, which kills him. 14. The vile sin of licentiousness commonly besots the mind beyond recovery. 15. Sin is foolishness, it is in the heart, there is an inward inclination to sin: children bring it into the world with them; and it cleaves close to the soul. We all need to be corrected by our heavenly Father. 16. We are but stewards, and must distribute what God intrusts to our care, according to his will.He that hath a bountiful eye - literally, as in the margin, contrasted with the "evil eye" of Proverbs 28:22. 10. Cast out—or drive away. Scorners foster strife by taunts and revilings. Cast out of your society, avoid conversation with, the scorner; who neither fears God, nor reverences man, but scorns all admonitions, and minds only the pleasing of himself, and the gratifying of his own lusts, which is the chief cause of most contentions.

Strife and reproach; wherewith he loads those that either oppose or admonish him. Cast out the scorner,.... That makes a mock at sin, a jest at religion, and scoffs at all good men, and everything serious and spiritual; cast such an one out of all company and conversation; out of the family, as mocking Ishmael was cast out of Abraham's family; and out of the church, and all religious societies. Jarchi interprets it of the evil imagination or corruption of nature; but this will continue with a man as long as he lives, and, though it may be weakened and subdued, it is not cast out;

and contention shall go out; yea, strife and reproach shall cease; which are caused by the scorner, who stirs up contention and strife in all company where he is, in families, and churches; and is continually casting reproach on good men and things; but, when he is cast out, everything of this nature ceases, and peace and love take place.

Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
EXEGETICAL (ORIGINAL LANGUAGES)
10. Cast out] The gloss of the LXX. illustrates the meaning of the proverb:

“Cast out of the assembly the scorner, and strife will go out with him,

For while he remains in the assembly he insults every one,”

and fills the assembly, we may add, with mutual abuse and recrimination.Verse 10 - Cast out the scorner, and contention shall go out; Septuagint, ἔκβαλε ἐκ συνεδρίου λοιμόν, "Cast out of the company a pestilent fellow" Chase away the scorner (Proverbs 1:22), the man who has no respect for things human or Divine, and the disputes and ill feeling which he caused will be ended; for "where no wood is, the fire goeth out" (Proverbs 26:20). Yea, strife and reproach shall cease. The reproach and ignominy (קָלון, kalon) are those which the presence and words of the scorner bring with them; to have such a one in the company is a disgrace to all good men. Thus Ishmael and his mother were driven from Abraham's dwelling (Genesis 21:9, etc.), and the apostle quotes (Galatians 4:30), "Cast out (ἔκβαλε) the bondwoman and her son." Septuagint, "For when he sits in the company he dishonours all." The next verse gives a happy contrast. 4 The reward of humility is the fear of Jahve,

   Is riches, and honour, and life.

As ענוה־צדק, Psalm 45:5, is understood of the two virtues, meekness and righteousness, so here the three Gttingen divines (Ewald, Bertheau, and Elster), as also Dunasch, see in 'ענוה יראת ה an asyndeton; the poet would then have omitted vav, because instead of the copulative connection he preferred the appositional (Schultens: praemium mansuetudinis quae est reverentia Jehovae) or the permutative (the reward of humility; more accurately expressed: the fear of God). It is in favour of this interpretation that the verse following (Proverbs 22:5) also shows an asyndeton. Luther otherwise: where one abides in the fear of the Lord; and Oetinger: the reward of humility, endurance, calmness in the fear of the Lord, is...; Fleischer also interprets 'יראת ה as Proverbs 21:4, חטאת (lucerna impiroum vitiosa), as the accus. of the nearer definition. But then is the nearest-lying construction: the reward of humility is the fear of God, as all old interpreters understand 4a (e.g., Symmachus, ὕστερον πραΰ́τητος φόβος κυρίου), a thought so incomprehensible, that one must adopt one or other of these expedients? On the one side, we may indeed say that the fear of God brings humility with it; but, on the other hand, it is just as conformable to experience that the fear of God is a consequence of humility; for actually to subordinate oneself to God, and to give honour to Him alone, one must have broken his self-will, and come to the knowledge of himself in his dependence, nothingness, and sin; and one consequence by which humility is rewarded, may be called the fear of God, because it is the root of all wisdom, or as is here said (cf. Proverbs 3:16; Proverbs 8:18), because riches, and honour, and life are in its train. Thus 4a is a concluded sentence, which in 4b is so continued, that from 4a the predicate is to be continued: the reward of humility is the fear of God; it is at the same time riches... Hitzig conjectures 'ראוּת ה, the beholding Jahve; but the visio Dei (beatifica) is not a dogmatic idea thus expressed in the O.T. עקב denotes what follows a thing, from עקב, to tread on the heels (Fleischer); for עקב (Arab. 'aḳib) is the heels, as the incurvation of the foot; and עקב, the consequence (cf. Arab. 'aḳb, 'ukb, posteritas), is mediated through the v. denom. עקב, to tread on the heels, to follow on the heels (cf. denominatives, such as Arab. batn, zahr, 'ân, עין, to strike the body, the back, the eye).

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