7 Whoever corrects a scoffer gets himself abuse,
and he who reproves a wicked man incurs injury.
8 Do not reprove a scoffer, or he will hate you;
reprove a wise man, and he will love you.
9 Give instruction to a wise man, and he will be still wiser;
teach a righteous man, and he will increase in learning.
10 The fear of the Lord is the beginning of wisdom,
and the knowledge of the Holy One is insight.
11 For by me your days will be multiplied,
and years will be added to your life.
12 If you are wise, you are wise for yourself;
if you scoff, you alone will bear it.
The relation of these verses to those before and after them is not immediately clear, but if we bear in mind the alternative choices described in 1-6 and 13-18 we see that a distinction is being drawn between the scorner who refuses instruction and betakes himself to folly, and the teachable man, who is amenable to wisdom. Wisdom and folly are seen to be the end products of the two opposite attitudes, not random accidents but predictable outcomes of a certain way of life. As Kidner puts it, men are not 'saved or lost merely through an isolated, impulsive decision. The choice is seen ripening into character and so into destiny'.
Sow a thought, reap an act, Sow an act, reap a habit,
Sow a habit, reap a character, Sow a character, reap a destiny.
Our Lord's words in Matthew 7:6 seem to echo what is said in 7, 8. The implication seems to be that wisdom recognises that it will not get very far with the scorner, and that the thing to do with him at the moment is to leave him alone. Perhaps he will come to a better frame of mind later, but in the meantime he will only mock the holy message of God, and we must not cheapen it by offering it to him: 'Give not that which is holy to the dogs'. What is said in 12 must not be misunderstood: it is true that no man lives unto himself, and that his wisdom will rub off on others and be a blessing and benefit to them. But what is being emphasised here is the question of individual responsibility. As Kidner says, 'Such statements are not meant to deny that people benefit or suffer from each others' characters, but to emphasise that the ultimate gainer or loser is the man himself. Your character is the one thing you cannot borrow, lend or escape, for it is you.’