Exegetical and Hermeneutical Commentary of Matthew 7:6

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

( b) The Father’s love for the children of the Kingdom shewn by answering prayer, 7 11.

6. The connection between this verse and the preceding section is not quite obvious. It seems to be this. Although evil and censorious judgment is to be avoided, discrimination is needful. The Christian must be judicious, not judicial.

that which is holy ] i. e. “spiritual truths.” Some have seen in the expression a reference to the holy flesh of the offering (Hag 2:12). But this allusion is very doubtful; see Meyer on this passage.

dogs swine ] Unclean animals; see the proverb quoted 2Pe 2:22; cp. Php 3:2, “Beware of dogs, beware of evil workers;” also Hor. Ep. i. 2. 25, “vel canis immundus vel amica luto sus.” See note on ch. Mat 15:26.

pearls ] The only gems mentioned in the Gospels, twice named by Jesus: here, where they signify the deepest spiritual thoughts of God and heaven, and ch. Mat 13:46, where “the pearl of great price” is the kingdom of heaven itself. The general sense is “use discrimination, discern between holy and unholy, between those who are receptive of these high truths and those who are not.” The profane will despise the gift and put the giver to shame. Want of common sense does great harm to religion.

Fuente: The Cambridge Bible for Schools and Colleges

Give not that which is holy … – By some the word holy has been supposed to mean flesh offered in sacrifice, made holy, or separated to a sacred use; but it probably means here anything connected with religion – admonition, precept, or doctrine. Pearls are precious stones found in shell-fish, chiefly in India, in the waters that surround Ceylon. They are used to denote anything especially precious, Rev 17:4; Rev 18:12-16; Mat 13:45. In this place they are used to denote the doctrines of the gospel. Dogs signify people who spurn, oppose, and abuse that doctrine; people of special sourness and malignity of temper, who meet it like growling and quarrelsome curs, Phi 3:2; 2Pe 2:22; Rev 22:15. Swine denote those who would trample the precepts underfoot; people of impurity of life; those who are corrupt, polluted, profane, obscene, and sensual; those who would not know the value of the gospel, and who would tread it down as swine would pearls, 2Pe 2:22; Pro 11:22. The meaning of this proverb, then, is, do not offer your doctrine to those violent and abusive people who would growl and curse you; nor to those especially debased and profligate who would not perceive its value, would trample it down, and would abuse you. This verse furnishes a beautiful instance of what has been called the introverted parallelism. The usual mode of poetry among the Hebrews, and a common mode of expression in proverbs and apothegms, was by the parallelism, where one member of a sentence answered to another, or expressed substantially the same sense with some addition or modification. See the Introduction to the Book of Job. Sometimes this was alternate, and sometimes it was introverted – where the first and fourth lines would correspond, and the second and third. This is the case here. The dogs would tear, and not the swine; the swine would trample the pearls under their feet, and not the dogs. It may be thus expressed:

Give not that which is holy unto the dogs,

Neither cast ye your pearls before swine,

Lest they (that is, the swine) trample them under their feet,

And turn again (that is, the dogs) and rend you.

Fuente: Albert Barnes’ Notes on the Bible

Mat 7:6

Give not that which is holy unto the dogs.

Prudence necessary in conversing upon religious subjects

I. The bad characters and dispositions of some; men here represented by the allusion of dogs and swine.

1. We may be sure they are unworthy the powers and dignity of human nature. There are in their character-

(1) Stupid impunity;

(2) Stubborn forwardness. They snarl at admonitions.

2. How deplorably human nature is capable of being corrupted.

3. Watch against all tendencies towards the beginnings of these evil dispositions.

II. The necessity and reasonableness of treating the affairs of religion with caution and prudence in our conversing with others.

1. Since we know that sacred things are so liable to be abused by profane persons.

2. That it may be attended with bad consequences of ill treatment to ourselves-lest they turn again and rend you. (J. Abernethy, M. A.)

The dogs and the swine

The lesson is one of reverence and discretion.

I. As to the preaching of the gospel.

II. As to statements of spiritual experience.

III. As to the admission to sacred privileges and functions in the Church. (D. Fraser, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. Give not that which is holy] , the holy or sacred thing; i.e. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be transposed thus: –

Give not that which is holy unto the dogs,

Lest they turn again and rend you:

Neither cast ye your pearls before swine,

Lest they trample them under their feet.

The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers. The following is very remarkable: –

“I am black but comely;

“As the tents of Kedar, as the curtains of Solomon.”

That is,

“I am black as the tents of Kedar,

“Comely as the curtains of Solomon.”

See many proofs of this sort of writing in Mr. WAKEFIELD’S Commentary.

As a general meaning of this passage, we may just say: “The sacrament of the Lord’s supper, and other holy ordinances which are only instituted for the genuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling ill-natured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gratifications and impurities.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

By swine and dogs, our Saviour doubtless understandeth wicked men of several sorts, either such as are more tame sinners, trampling upon holy things, and with swine wallowing in the mire of lusts and corruptions, Pro 26:11; 2Pe 2:22; or, by dogs, more malicious, revengeful, boisterous sinners may be meant, whose consciences will serve them to bark and grin at the word of God, to mock at holy things, to persecute those that bring them the gospel, and are their open enemies, because they tell them the truth. The gospel is to be preached to every creature, Mar 16:15. But when the Jews were hardened, and spake evil of that way before the multitude, & c., Act 19:9, the apostles left preaching to them. The precept doubtless is general, directing the ministers of Christ to administer the holy things, with which they are intrusted, only to such as have a right to them, and under prudent circumstances, so as the holy name of God may not be profaned, nor they run into needless danger.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. Give not that which is holy untothe dogssavage or snarling haters of truth and righteousness.

neither cast ye your pearlsbefore swinethe impure or coarse, who are incapable ofappreciating the priceless jewels of Christianity. In the East, dogsare wilder and more gregarious, and, feeding on carrion and garbage,are coarser and fiercer than the same animals in the West. Dogs andswine, besides being ceremonially unclean, were peculiarly repulsiveto the Jews, and indeed to the ancients generally.

lest they trample them undertheir feetas swine do.

and turn again and rendyouas dogs do. Religion is brought into contempt, and itsprofessors insulted, when it is forced upon those who cannot value itand will not have it. But while the indiscriminately zealous haveneed of this caution, let us be on our guard against too readilysetting our neighbors down as dogs and swine, and excusing ourselvesfrom endeavoring to do them good on this poor plea.

Prayer (Mt7:7-11). Enough, one might think, had been said on this subjectin Mt 6:5-15. But thedifficulty of the foregoing duties seems to have recalled thesubject, and this gives it quite a new turn. “How shall we everbe able to carry out such precepts as these, of tender, holy, yetdiscriminating love?” might the humble disciple inquire. “Goto God with it,” is our Lord’s reply; but He expresses this witha fulness which leaves nothing to be desired, urging now not onlyconfidence, but importunity in prayer.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Give not that which is holy to the dogs,…. Dogs were unclean creatures by the law; the price of one might not be brought into the house of the Lord, for a vow, De 23:18 yea, these creatures were not admitted into several temples of the Heathens h. Things profane and unclean, as flesh torn by beasts, were ordered to be given to them, Ex 22:31 but nothing that was holy was to be given them, as holy flesh, or the holy oblations, or anything that was consecrated to holy uses; to which is the allusion here. It is a common maxim i with the Jews,

“Myblkl Nlykahl Myvdqh ta Nydwp Nyav, “that they do not redeem holy things, to give to the dogs to eat”.”

Here the phrase is used in a metaphorical sense; and is generally understood of not delivering or communicating the holy word of God, and the truths of the Gospel, comparable to pearls, or the ordinances of it, to persons notoriously vile and sinful: to men, who being violent and furious persecutors, and impudent blasphemers, are compared to “dogs”; or to such, who are scandalously vile, impure in their lives and conversations, and are therefore compared to swine;

neither cast ye your pearls before swine. But since the subject Christ is upon is reproof, it seems rather to be the design of these expressions, that men should be cautious, and prudent, in rebuking and admonishing such persons for their sins, in whom there is no appearance or hope of success; yea, where there is danger of sustaining loss;

lest they trample them under their feet, and turn again and rend you: that is, despise the admonitions and reproofs given, and hurt the persons who give them, either by words or deeds; see Pr 9:7. The Jews have some sayings much like these, and will serve to illustrate them k;

“Myryzxh ynpl Mynynph wkylvt la, “do not cast pearls before swine”, nor deliver wisdom to him, who knows not the excellency of it; for wisdom is better than pearls, and he that does not seek after it, is worse than a swine.”

h Vid. Alex. ab. Alex. Gaeial. Dier. l. 2. c. 14. i T. Bab. Temura, fol. 17. 1. & 31. 1. & 33. 2. Becorot, fol. 15. 1. Hieros. Pesachim, fol. 27. 4. & Maaser Sheni, fol. 53. 3. k Mischar Happeninim apud Buxtorf. Florileg. Heb. p. 306.

Fuente: John Gill’s Exposition of the Entire Bible

That which is holy unto the dogs ( ). It is not clear to what “the holy” refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (Sermon on the Mount, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: “It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a skubalon, Ex 22:31.” The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities.

Your pearls before the swine ( ). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

Fuente: Robertson’s Word Pictures in the New Testament

That which is holy [ ] . The holy thing, as of something commonly recognized as sacred. The reference is to the meat offered in sacrifice. The picture is that of a priest throwing a piece of flesh from the altar of burnt – offering to one of the numerous dogs which infest the streets of Eastern cities.

Pearls before swine [ ] . Another picture of a rich man wantonly throwing handfuls of small pearls to swine. Swine in Palestine were at best but half – tamed, the hog being an unclean animal. The wild boar haunts the Jordan valley to this day. Small pearls, called by jewellers seed – pearls, would resemble the pease or maize on which the swine feed. They would rush upon them when scattered, and, discovering the cheat, would trample upon them and turn their tusks upon the man who scattered them.

Turn [] . The Rev. properly omits again. The word graphically pictures the quick, sharp turn of the boar.

Rend [] . Lit., break; and well chosen to express the peculiar character of the wound made by the boar’s tusk, which is not a cut, but a long tear or rip.

Fuente: Vincent’s Word Studies in the New Testament

1) “Give not that which is holy unto the dogs,” (me dote to hagion tois kusin) “Do not give or dole out that which is holy to the dogs,” to the canines. Vile, profane, sniping faultfinders of holy people and holy things are often referred to as dogs in the Scriptures; because they seem by nature to snarl and snap at all that is holy and good, and be a-moral, Mat 15:22; Mat 15:26; Isa 56:10-11; Pro 26:11. Men are to beware of them, Php_3:2; Rev 22:15.

2) “Neither cast ye your pearls before swine,” (mede balete tous margaritas humon emprosthen ton choiron) “Neither should you, or are you, to cast your pearls before the pigs,” Lev 11:7; 2Pe 2:22. Hogs, as unclean animals, have no appreciation for pearls; they see no value or beauty in them.

It takes regenerate men to appreciate righteous truths, ethical and moral principles, and Divine Service. One with carnal nature, a selfish, covetous nature, an hog-nature cannot comprehend truth. He must receive a new nature to become teachable, 1Co 2:14; Joh 3:1-5.

3) “Lest they trample them under their feet,” (mepote katapatesousin autous en tois posin auton) “Lest they will trample them with their feet;” They simply cannot discern or comprehend spiritual things. The habits of hogs and dogs simply confirm that they are unclean by nature. God’s children, His church especially,, are referred to as sheep, a clean animal, but never as hogs and dogs, see? Joh 10:27-30; Mat 20:30-31; Lu 12;32; Pro 9:7-8; Pro 23:9.

4) “And turn again and rend you.” (kai straphentes kreksosin) “And upon turning they may rend or tear you,” for such is their nature, to destroy and tear up. By “dogs” Jesus referred to those of violent tempers and odious characters and by “hogs”. He referred to those who were morally filthy and profligates, Act 13:45-46; Pro 8:11.

As priests gave none of the holy sacrifices to dogs, He meant that His disciples should not spend their testimony or time of instruction on those who would blaspheme the Word, or deride it, trampling it under their feet, as if it were nothing, as swine would pearls.

Fuente: Garner-Howes Baptist Commentary

6. Give not that which is holy It is unnecessary to repeat oftener, that Matthew gives us here detached sentences, which ought not to be viewed as a continued discourse. The present instruction is not at all connected with what came immediately before, but is entirely separate from it. Christ reminds the Apostles, and, through them, all the teachers of the Gospel, to reserve the treasure of heavenly wisdom for the children of God alone, and not to expose it to unworthy and profane despisers of his word.

But here a question arises: for he afterwards commanded to preach the Gospel to every creature, (Mar 16:15😉 and Paul says, that the preaching of it is a deadly savor to wicked men, (2Co 2:16😉 and nothing is more certain than that it is every day held out to unbelievers, by the command of God, for a testimony, that they may be rendered the more inexcusable. I reply: As the ministers of the Gospel, and those who are called to the office of teaching, cannot distinguish between the children of God and swine, it is their duty to present the doctrine of salvation indiscriminately to all. Though many may appear to them, at first, to be hardened and unyielding, yet charity forbids that such persons should be immediately pronounced to be desperate. It ought to be understood, that dogs and swine are names given not to every kind of debauched men, or to those who are destitute of the fear of God and of true godliness, but to those who, by clear evidences, have manifested a hardened contempt of God, so that their disease appears to be incurable. In another passage, Christ places the dogs in contrast with the elect people of God and the household of faith, It is not proper to take the children’s bread, and give it to dogs, (Mat 15:27.) But by dogs and swine he means here those who are so thoroughly imbued with a wicked contempt of God, that they refuse to accept any remedy.

Hence it is evident, how grievously the words of Christ are tortured by those who think that he limits the doctrine of the Gospel to those only who are teachable and well-prepared. For what will be the consequence, if nobody is invited by pious teachers, until by his obedience he has anticipated the grace of God? On the contrary, we are all by nature unholy, and prone to rebellion. The remedy of salvation must be refused to none, till they have rejected it so basely when offered to them, as to make it evident that they are reprobate and self-condemned, ( αὐτοκατάκριτοι ,) as Paul says of heretics, ( Titus 3:11.)

There are two reasons, why Christ forbade that the Gospel should be offered to lost despisers. It is an open profanation of the mysteries of God to expose them to the taunts of wicked men. Another reason is, that Christ intended to comfort his disciples, that they might not cease to bestow their labors on the elect of God in teaching the Gospel, though they saw it wantonly rejected by wicked and ungodly men. His meaning is lest this inestimable treasure should be held in little estimation, swine and dogs must not be permitted to approach it. There are two designations which Christ bestows on the doctrine of salvation: he calls it holy, and compares it to pearls. Hence we learn how highly we ought to esteem this doctrine.

Lest these trample them under their feet Christ appears to distinguish between the swine and the dogs: attributing brutal stupidity to the swine, and rage to the dogs And certainly, experience shows, that there are two such classes of despisers of God. Whatever is taught in Scripture, for instance, about the corrupt nature of man, free justification, and eternal election, is turned by many into an encouragement to sloth and to carnal indulgence. Such persons are fitly and justly pronounced to be swine Others, again, tear the pure doctrine, and its ministers, with sacrilegious reproaches, as if they threw away all desire to do well, all fear of God, and all care for their salvation. Although he employs both names to describe the incurable opponents of the Word of God, yet, by a twofold comparison, he points out briefly in what respect the one differs from the other.

Fuente: Calvin’s Complete Commentary

F. THE DANGERS FACING THE WISE AND GODLY MAN

(Mat. 7:1-27; Luk. 6:37-49)

2. THE DANGER IN FAILING TO DISCERN IMPORTANT DIFFERENCES.
TEXT: 7:6

6. Give not that which is holy unto the dogs, neither cast you pearls before the swine, lest haply they trample them under their feet, and turn and rend you.

THOUGHT QUESTIONS

a. Would Jesus call a man a dog, or a hog? Are not these terms usually used as despisingly derogatory terms? Then, how is it that Gods Son can mean these words?
b. What is the connection of this little allegory with the general subject of judging others and being judged?

PARAPHRASE

Do not give what is holy to dogs nor feed your pearls to swine, lest they only trample them underfoot and turn on you to tear you to pieces.

SUMMARY

Some men have no appreciation for what belongs to God; others have no sense of values. Therefore, do not intrust them to them, lest they not only despise them but also ungratefully attack you for having been so optimistic about their real character and reaction.

NOTES

Even though Jesus specifically stated that after personal self-criticism one might help his brother (Mat. 7:5), yet with the warning against self-righteous judgments ringing in their ears, the audience might yet think that ALL judgment is wrong and they must never condemn anyone. Thus, from one extreme attitude of criticizing everyone, they might fly to the opposite pole of refusing to discriminate in any case, Here, then, the Lord is balancing the scales: You must judge, yes, but with a well-tempered sense of discernment.

Mat. 7:6 This is another example of Hebrew poetic thought, expressed in an inverted parallelism:

A: Give not that which is holy unto the dogs,

B: Neither cast your pearls before the swine,

B: Lest haply they trample them under their feet,

A: And turn and rend you,

The thoughts of the first and last members are connected, while those of the two middle members are harmonious. This proverb, because of the thought parallels, is saying just one thing that is expressed by (1) dogs and swine; (2) the holy and your pearls;, and (3) trampling underfoot and turning to rend, The literal meaning of this allegory is simple: Do not persist in offering what is sacred or of value to those who least appreciate it, because your gift would be not only contaminated or despised, but also your generosity would be rebuffed if not openly attacked.

But, it will be asked, why did Jesus choose this proverbial form in order to convey such a simple messagecould He not have stated exactly what He meant in literal language? One answer would be, yes, but by stating His message in this proverbial version He rendered it more vivid and memorable, Yes, but why should He choose this particular proverb and talk about dogs and swine?

Does Jesus mean this proverb to be a simple illustration in which only the main point is to be gathered without identifying each point? If so, He is saying, Just as any sensible person would not feed sacrificial meat to dogs nor offer pearls to swine by virtue of their unappreciative nature, even so a sensible person would be able to make proper distinctions between those who would not understand important differences and those who would.

But if Jesus means the problematic proverb as an allegory with more than one point to be interpreted, then one must seek to identify each point of the proverb with some reality in the context which it is supposed to illuminate, clarify or illustrate. If so, the dogs and s d e are men, just as the wolves are men. (Mat. 7:15) But what is there about dogs and swine that is like men, that renders them completely unaware of the value of holiness of that which might be offered them? Dogs were the garbage-disposal units of Palestine, the scavengers of the day. (Exo. 11:7; Exo. 22:31; 2Ki. 14:11; 1Ki. 16:4; 1Ki. 21:19; 1Ki. 21:23-24; 1Ki. 22:38; 2Ki. 9:10; 2Ki. 9:36; Psa. 68:23) However some were, of course, tamed (Mat. 15:26; Mar. 7:28) and worked (Job. 30:1; Isa. 56:10-11). In their character as fierce, half-famished animals that ran in packs, they have been used to symbolize the treachery of the wicked (Psa. 22:16; Psa. 59:6; Psa. 59:14-15). Not only being unclean animals (see Leviticus 11) , their habits provided a pictorial euphemism for a homosexual person (Deu. 23:17-18; cf. Rev. 22:15). To Jews, this figure is strikingly significant as referring to the dogs indiscriminate eating of meat, whether the filth and refuse of the street or the consecrated sacrifices of the temple (that which is holy; cf. Lev. 6:24-30; Lev. 7:15-21).

Swine, also unclean (Lev. 11:7-8; Lev. 14:8; Isa. 65:4; Isa. 66:3; Isa. 66:17) have also been used as a symbol of a person without proper discretion (Pro. 11:22). Your pearls might symbolize anything of value to man, but which swine would be, by nature, totally incapable of appreciating, hence would trample them under their feet as if they were common gravel.

Jesus did not define the terms, that which is holy or your pearls, to mean gospel privileges, as many commentators do. What Jesus said may have been much more general than this one application, although it would certainly include it.

Dogs and swine, then, are obdurate, perverse men who have abandoned all moral restraints and who, because of that attitude, are incapable of appreciating the blessings of the holy or its value, or those who, after they have once arrived at an appreciation of spiritual values, retain their vicious, filthy nature. (Cf. Heb. 6:4-6; Heb. 10:29; 2Pe. 2:20-22)

In short, the teaching of the proverb is clear: One MUST make proper distinctions: practical estimates are absolutely necessary. For even if dogs and hogs are without discernment of the holy and valuable, he who must deal with them must not be!

But in the dealing with people, it is not always possible to tell at first what manner of character it is with which one must deal. This however becomes quite evident when they begin to show disregard for the pricelessness of what is offered them, or when they turn to attack the one who would bless them. The NT is replete with examples of applications of this basic idea of Jesus:

1. Jesus dealing with the crowds who clamored for more loaves and fishes (Joh. 6:26) and were failing to discern the really important Bread of Life who would feed them, Rather than continue to feed them, He preached them that sermon which scattered the ones unwilling to accept Him,

2. Jesus refusal to give additional signs to those who would not accept previous miracles and their relative revelations (Mat. 16:1-4). Similarly, Jesus refusal to perform for Herod (Luk. 23:8-9).

3. Jesus command to move on to other cities when some would not receive the apostles message (Mat. 10:11-14). Pauls practice (Act. 13:44-52; Act. 18:5-7),

4. Pauls treatment of Elymas Bar-Jesus (Act. 13:4-12),

5. Peters dealing with Simon Magus (Act. 8:9-24).

6. Pauls declaration concerning those who slanderously charged him (Rom. 3:8) or brought another gospel (Gal. 1:8-9). But look at Pauls attitude as he tried to enter the theater of Ephesus (Act. 19:30-31) and tried to win the mob at Jerusalem (Act. 22:1-21) and the court of Agrippa (Acts 26).

7. Pauls instructions concerning the choice of elders and deacons (1Ti. 3:1-13) and his warning not to give these holy offices to unworthy candidates (1Ti. 5:19-24).

As is seen elsewhere in the character of the persons who made these judgments, careful discernment was required before they concluded that the persons with whom they were dealing were hogs or dogs. Therefore, before we arrive at this judgment, let us be as full of hope, love and mercy as was God when He was dealing with us. This careful judgment is imperative to keep us from treating men as if they were altogether beyond hope or too sinful to be saved. We must remember that God has transformed men who were often more brutal and more stubborn than we. On the other hand, we must remain on the alert because of the forces of wickedness that are working in human hearts. But just because a man has once rejected the gospel does not necessarily mean that he is therefore to be branded a dog. There is often a hair-splitting distinction between the point at which we are to compel men to come in (cf. Luk. 14:23) and the point at which we must cease expending our energies to extend the gospel privileges and our fellowship to those who are so perverse and profane as not to have any appreciation or concern for what God is offering them. (See Eph. 4:17-18) But the obvious key to the solution is repentance and fruit (Cf. Mat. 18:15-18 : if he refuses to be converted after much loving, persistent effort, he is a dog.

FACT QUESTIONS

1. What is that which is holy?
2. What are your pearls?
3. Are they to be distinguished as two separate ideas in Jesus meaning?
4. What are dogs? List other Biblical references to dogs that may help to understand that to which Jesus makes reference.
5. What are swine? List other Biblical references to swine that may help to clarify Jesus choice of their mention.
6. What is it to give what is holy w dogs?
7. Is this to be distinguished from casting pearls before swine? If so, how so? If not, why not?
8. What is meant by the trampling under their feet?
9. What is meant by the act of turn and rend you?
10. Which animal is likely to do each of the above-mentioned deeds?
11. What Hebrew poetic figure is this allegory?

Fuente: College Press Bible Study Textbook Series

(6) That which is holy.The words point to the flesh which has been offered for sacrifice, the holy thing of Lev. 22:6-7; Lev. 22:10; Lev. 22:16, of which no un clean person or stranger, and fortiori no unclean beast, was to eat. To give that holy flesh to dogs would have seemed to the devout Israelite the greatest of all profanations. Our Lord teaches us that there is a like risk of desecration in dealing with the yet holier treasure of divine truth. Another aspect of the same warning is brought out in the second clause. The fashion of the time had made pearls the costliest of all jewels, as in the parable of Mat. 13:45 (comp. also 1Ti. 2:9), and so they too became symbols of the preciousness of truth. The dogs and the swine, in their turn, represent distinct forms of evil, the former being here, as in Php. 3:2, Rev. 22:15, the type of impurity, the latter (as in Psa. 80:13) of ferocity. The second comparison may possibly imply, as in a condensed fable, the disappointment and consequent rage of the swine at finding that what they took for grain was only pearls. We are to beware lest we so present the truth, either in direct teaching or by an undiscerning disclosure of the deeper religious emotions of the soul, to men, that we make them worse and not better than before.

We are met by the questions, Are we, then, to class our fellow-men under these heads, and to think of them as dogs and swine? Is not this to forget the previous teaching, and to judge with the harshest judgment? The answer to these questions must be found, we may believe, in thinking of the dogs and swine as representing not men and women as such, but the passions of this kind or that which make them brutish. So long as they identify themselves with those passions, we must deal cautiously and wisely with them. St. Paul did not preach the gospel to the howling mob at Ephesus, or to the lewd fellows of the baser sort at Thessalonica, and yet at another time he would have told any member of those crowds that he too had been redeemed, and might claim an inheritance among those who had been sanctified. We need, it might be added, to be on our guard against the brute element in ourselves not less than in others. There, too, we may desecrate the holiest truths by dealing with them in the spirit of irreverence, or passion, or may cynically jest with our own truest and noblest impulses.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Dogs swine Our Lord in these last verses has cautioned us how we hastily judge a good man, a brother. He now teaches us how to estimate the reverse character, or any character. The dog and the swine are symbols of depraved men, the ferocious and the sensual.

The dogs of the East, especially the street dogs, who have no owners, and exist in great hordes as a nuisance, are an abomination often mentioned in Scripture. The swine, ceremonially unclean by the Mosaic law, and physically filthy and disgusting to all view, properly comes in with the dog to represent conjointly the ferocious and the sensual.

Now we must discern these characters. We must not intrust a holy thing to a dog. Apostles and bishops must not commit the office of the ministry to a wicked man. No sacred deposit, or responsibility, or even principle (symbolized by pearls) must be imparted to an unfit man. No doctrines or religious experiences must be brought before an incapable sensualist. In fine, in imparting the official trusts and the truths of the Gospel, we must discern men’s moral qualities, and deal with them accordingly.

In the latter part of the verse, the phrase, lest they trample them under their feet, refers to the swine. It describes the gross disregard which sensual men have for the most perfect gems of truth. Turn again and rend you, refers to the dogs. It alludes to the bitter irritation with which fierce natures treat the offers of truth to which they are opposed. Give the dog a pearl, and he will bite and tear you.

In regard to pearls, see note on Mat 13:45.

Fuente: Whedon’s Commentary on the Old and New Testaments

a Do not give what is holy to the dogs,

b Nor cast your pearls before the swine,

b Lest the result is that they trample them under their feet,

a And turn and rend you.

These words close down with a firm warning the major chiasmus commencing at Mat 6:1, the sub-section chiasmus commencing at Mat 6:19 and the passage chiasmus commencing at Mat 7:1, each of which have been dealing with ‘what is holy’, and they lead in to what follows. They act as a warning that much of the teaching that He has been giving is for believers who have entered under the Kingly Rule of Heaven, and that they should therefore be careful to whom they pass it on. And at the same time they act as an introduction to and contrast with what follows. For while what is holy is not for dogs and pigs, it certainly is for God’s holy people (1Pe 2:9-10), the children of the Kingly Rule of Heaven (Mat 13:38), and is certainly something that must be sought unceasingly by them.

In each of the preceding passages and ‘sections’ Jesus has been revealing something of the inner ‘secrets’ of the Kingly Rule of Heaven. These have included the contents of the Lord’s Prayer, with special emphasis on their pleas in it for God’s Name to be hallowed, for His Kingly Rule to come, and His will to be done on earth as it is in Heaven; His teaching concerning laying up treasure in Heaven, the need for singleness of eye, and the call to serve God and not mammon; the call to seek first the Kingly Rule of God and His righteousness; and the approach they are to adopt towards fellow believers in the matter of judgment on failure. All these are ‘holy’ matters. They are for the disciples. They refer to something that is more valuable than pearls (Mat 13:45-46). So He now gives warning to them against their taking these holy things and offering them to those who will treat them lightly. For He points out that all that will happen if they do is that these holy things will be trodden underfoot, and unnecessary persecution may result.

They are to beware therefore of treating ‘outsiders’ in quite the same way as they treat fellow-believers, and especially outsiders who are not amenable to the Good News they bring. It is one thing to offer these things to ‘sheep’ who love the Shepherd, and of whom they can therefore be required, it is quite another to offer them to packs of dogs and herds of swine. Thus dogs and pigs must be approached differently, and they must show careful discernment in what they reveal to them and offer to them. They must not give them what is holy, they must not offer them pearls of spiritual wisdom or of spiritual guidance for insiders, which is only for those who are spiritual (1Co 2:11-16). They must not profane holy things.

As we have pointed out above, the dogs in mind in the illustration were the ones which roamed around in a semi-wild condition, often in packs, scavenging for food and living on the outskirts of society. They thus well pictured non-disciples who were ‘outside’ the new congregation of the new Israel, and especially those who made clear their desire to keep their distance and who growled when approached. Jesus may well have had in mind here the use of this term ‘dogs’ by Jews when speaking of the Gentiles, with a similar idea in mind. For they saw them as outside the control of the Law and of the living God, in the same way as dogs were outside the control of the city elders.

Swine on the other hand were seen by Jews as something to be avoided at all costs. They were ritually ‘unclean’ animals. No Jew would wish to have anything to do with them. Jesus may well therefore in this picture have had in mind those Jews who proved themselves unclean by refusing Jesus’ message. Elsewhere He says that His disciple must shake the dust of such Jews off their feet, as an indication that they were as unclean as the Gentiles (Mat 10:14). Calling them pigs therefore would be no more insulting, but would be equally revealing. It is pointing out that they are the very opposite of what they claim to be. They prided themselves on being ‘clean’, but in fact they were revealing by their refusal to respond to Jesus an evil heart of unbelief, in other words that they were very much unclean. Thus by describing them as ‘pigs’ Jesus might well be emphasising that those Jews who did not respond to His message were those who were truly unclean. The Pharisees accused him and His disciples of being ritually ‘unclean’ because they did not follow the strict requirements of the Pharisees with regard to ritual washings. But He wanted His disciples to know that in point of fact it was they who were unclean, for uncleanness results from what is in the heart (Mat 15:18-20; Mar 7:20-23), and their hearts had never been cleansed.

On the other hand 2Pe 2:22 demonstrates that dogs and pigs were regularly cited together in illustrations and proverbs, being seen as equally to be avoided. So they may here only indicate those who have to be treated carefully because they are not under the Kingly Rule of Heaven and are antagonistic or indifferent towards it. Like the dogs they keep well out of the way of those who are ‘within’, and like the pigs they are unsuited for it and have no appetite for it.

So Jesus warning is that what is to be holy and precious to the disciples, the words that He has been teaching them, was not to be introduced to such people, for it would arouse wrong reactions within them. They would treat it with contempt, and reject it, and trample it under foot, and would even retaliate violently against it because of the sinfulness in their hearts. We have examples of such a reaction to ‘holy things’ in Mat 26:68; Mat 27:29; Luk 16:14; Act 2:13; Act 4:3; Act 4:21; Act 6:10-12; Act 7:57-58; Act 9:29; Act 13:45-46; Act 14:2; Act 14:19; Act 17:5; Act 17:13; Act 17:32; Act 18:12; Act 19:9; Act 19:28-29; Act 22:22-23; Act 26:24, and while in many of these cases it was unavoidable because it was a reaction to the preaching of the Good News, in some of these cases it resulted in the decision to cease preaching to certain people and going elsewhere in accordance with what Jesus says here.

In the near context the main idea in mind has been that of dealing with the failures of others. So the initial point that is being made is that they are not to involve outsiders in such judgments. Community judgments must be kept within the community. Furthermore, while quite clearly it is true that they are to demonstrate to ‘outsiders’ that they are sinners and in need of mercy, nevertheless they are not to have the same expectations of them as they have of fellow-believers. They are not to approach them in the same way, nor to judge them on the same basis, for they are not party to the teaching of the Kingly Rule of Heaven. Dealings with such ‘outsiders’ are thus to be on a very different basis from dealings with believers, for outsiders not only do not walk in the light, but have often turned against it. Thus they cannot be upbraided for much of their behaviour in quite the same way, and to do so may well provoke unnecessary and unwelcome retaliation, or might even result in blasphemy or their treading these holy things underfoot. In the words that they bring to such people this must always be remembered

The fierceness of wild dogs and full grown pigs, especially bad tempered boars, and sows in heat or protecting piglets, was well known. Thus they well illustrated the fierceness of men’s hearts. And it was a warning to use discernment in what they preached to whom. If we live in circumstances where we think man not so fierce we must not underestimate how much of our society today has been influenced by the areas in which we live having had their ideas shaped by Christian belief from childhood, especially if we live in areas whose lifestyles are partly based, often unconsciously, on those beliefs. But the sad fact is that there are still many parts of our society and of the world today where life is tough. And there are even more parts where the preaching of Jesus would and does arouse violent reaction. However, while there is certainly much fierceness and bitterness in the world, it should not be so amongst true Christians, (nor will it often be among those who have been influenced by them).

‘That which is holy.’ The thought here is of teachings such as those that He has been giving them, which are dear to the hearts of God’s people but which yet might seem strange to indifferent or antagonistic non-believers, especially if similar requirements were being laid on them. Such teachings were therefore best kept ‘within the fold’. His point is that there are many such spiritual truths, and many kinds of behaviour requirement, which are only for those ‘within’, (those who can compare spiritual things with spiritual – 1Co 2:13), and should not be revealed to, or expected of, those ‘without’, and Jesus is saying that we must thus use discernment in our witnessing. For those ‘without’, the central message must be that of the saving message of Christ, ‘repent for the Kingly Rule of Heaven is at hand’. It must be the message of the Gospel. But we should not meanwhile seek to press on them other types of spiritual experience, nor call on them to conform to other spiritual requirements, nor expect them to understand other spiritual truths, for if we do the effect may well be off-putting, and even worse.

Some have suggested that the basis of the phrase concerning ‘giving what is holy to the dogs’ has in mind meat that has been sacrificed (and is therefore holy), and scraps of which should not then be thrown literally to the dogs, and it may well be that He had that in mind. But if that is so it is simply as an illustration of what we have just stated. He is saying ‘just as you would not throw what remains from holy sacrifices to the dogs, so must you not toss these holy things of which I have spoken to those who are not ready to receive them’. Jesus is not giving instructions about Temple procedure but preaching discernment and commonsense. And besides, however much of a reaction such an action as casting sacrificial meat to dogs might bring from Jews, such meat would hardly be unacceptable to the dogs, nor would it cause the dogs to turn on them. The principle is in fact rather that unholy and lawless people will not appreciate holy things.

It may also include a warning against continually pressing the Gospel, which is in itself essentially holy, on those who have had the full opportunity of responding to it, and have continually rejected it. For by doing so they would be in danger of bringing it into ridicule and causing people to blaspheme (e.g. Act 13:45; Act 19:9). We should note in this regard how Jesus told His disciples, that when they proclaimed the Gospel in a town and had persevered with it, and then found that town totally unwilling to hear them, they should turn from that town, shaking their dust from off their feet, so that they might move on to another (Mat 10:14; Mat 10:23). And we can compare how He Himself also eventually refused to reveal the truth to those who had despised it or were treating it lightly, such as Herod (Luk 23:9), while He had been willing to speak to an interested Pilate (Joh 18:33-38). Compare also Act 18:5-7; 1Co 2:14; Tit 3:10-11. It is true that we must witness to all. But once men begin to react in blasphemy and have become hardened it does no good to continue to press the Gospel continually on them. It will only result in more blasphemy, and worse.

‘Pearls.’ That is, that which is most precious to believers, but which unbelievers would ridicule, or treat with contempt. It is a reminder that we should consider carefully the message that we present to outsiders. Pearls are regularly seen as indicating what is most precious, including the Kingly Rule of Heaven (Mat 13:45-46) and the foundations of the new Jerusalem (Rev 21:21). Thus they may also be seen as including here some of the teachings of the Sermon on the Mount concerning that Kingly Rule and what is connected with it. For as well as reacting to the Lord’s Prayer, most unbelievers of those days would also, for example, have scoffed at Mat 6:19-34. Such exhortations were best kept for believers, and revealed to outsiders through the lives of those believers, rather than through words.

We can compare Jesus’ words here in Mat 7:5-6 with the words of Pro 9:8, ‘do not reprove one who is contemptuous or he will hate you, rebuke one who is wise and he will love you’. That is the lines along which Jesus is thinking, and He may well have had it in mind here.

It should be noted how well this last verse (Mat 7:6) adequately caps off the larger part-section, paralleling and contrasting with Mat 6:19 where the treasures on earth would be attacked by moth, rust (or rats) and thief, whereas here the misuse of spiritual treasures results in attacks on believers by dogs and swine, and how well it also parallels Mat 7:1-2, where wrong judgments similarly result in definite repercussions. It also closes this whole section from Mat 6:1 onwards with the warning that, while they must heed His teaching, they must remember that outsiders will not see things in quite the same way as believers. For example, to outsiders not aware of the coming of the Kingly Rule of Heaven, Jesus’ ideas about prayer and what to pray for might seem strange (and it might even be dangerous to pray ‘your Kingly Rule come’ in front of representatives of Caesar), and the idea of not laying up treasure on earth, and of trusting God for the supply of their needs, might well be seen as foolish (see Luk 16:14), while on the other hand the suggestion that the Gentiles did not do these things because they were Gentiles, or could not see God as their heavenly Father in the same way, although true, might well have been seen as infuriating.

A further lesson from this parable, with its depiction of unbelievers in terms of ‘wild animals’ may be an indication of the need for a work of the Spirit in order for such people to become believers. The only way that such ‘dogs’ and ‘pigs’ could be saved would be by being humanised, and having new life put within them. We can compare here how the nations were seen as wild beasts while Israel, who did believe on the living God, were looked on as ‘human’, as the son of man (Daniel 7), and further, how Nebuchadnezzar was ‘humanised’ as a result of his repentance (Dan 4:28-37; Dan 7:4). But new life is what the Messiah has come to bring, the life of the coming age (Joh 1:12-13; Joh 3:1-6; Joh 3:16; Joh 5:24). So it can always be borne in mind that such a ‘humanisation’ is available from Jesus as the Messiah (Joh 1:12-13; Joh 3:1-6) even to the dogs and pigs (Mat 7:6 above) if they repent, and thus it is that message that they must take them, not one that assumes that they are already believers.

Fuente: Commentary Series on the Bible by Peter Pett

An additional counsel:

v. 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Moral criticism is necessary, religious teaching cannot be discarded. But it would be the height of folly and the very contrary of unauthorized judging to unload one’s religious beliefs and experiences, tender sentiments, moral convictions, on any one that comes along, no matter in what condition he might be. For Christians especially the sacred doctrines of Christ are the precious pearls on the ring of His mercy. To cast these before dogs and swine, before people to whom nothing is sacred, that blaspheme everything holy, is to expose the most sacred beauty to coarseness. And the result is that those very people are encouraged to profane the holy name of God, to think it a proper subject of blasphemous attacks. And it cannot fail: some of the mud will spatter on him that lacked judgment; he will be responsible for the desecration, and therefore also guilty before God. Note the figure of speech used by the Lord, the second verb referring to the first subject, and the first verb to the second subject.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 7:6. Give not that which is holy, &c. Lest these trample,and those turn again and tear you. There is a similar maxim to this in the Talmudical writings: “Do not cast pearls before swine;” to which is added, by way of explanation, “Do not offer wisdom to one who knows not the price of it.” This was one reason why our Saviour taught in parables. Compare Act 13:45-46.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 7:6 . The endeavour to correct the faults of others must be confined within its proper limits, and not allowed to become a casting of holy things to the dogs. As is usual, however, in the case of apophthegms, this progress in the thought is not expressed by a particle ( ). To abandon the idea of connection (Maldonatus, de Wette, Tholuck), or to suppose (Kuinoel, Neander, Bleek; Weiss doubtful) that Mat 7:6-11 , at least Mat 7:6 , do not belong to this passage, is scarcely warranted.

] the holy , not the holy flesh , , Jer 11:15 , Hag 2:12 , the flesh of sacrifices (v. d. Hardt, Paulus, Tholuck), which, besides, would require to be more precisely designated, otherwise there would be just as much reason to suppose that the holy bread, (1Sa 21:5 ), or any other meat-offering (Lev 22:2 ), was meant. Christ has in view the holy in general, figuratively designating in the first clause only the persons, and then, in the second, the holy thing. What is meant by this, as also by immediately after, is the holy, because divine evangelic, truth by which men are converted, and which, by . , is described as something of the highest value, as the precious jewel which is entrusted to the disciples as its possessors. For Arabian applications of this simile, comp. Gesenius in Rosenm. Rep. I. p. 128.

Dogs and swine, these impure and thoroughly despised animals, represent those men who are hardened and altogether incapable of receiving evangelic truth, and to whom the holy is utterly foreign and distasteful. The parallelism ought to have precluded the explanation that by both animals two different classes of men are intended (the snappish, as in Act 13:46 ; the filthy livers, Grotius).

., . . ., , . . .] applies to the swine, who are to be conceived of as wild animals, as may be seen from and the whole similitude, so that, as the warning proceeds, the figure of the dogs passes out of view, though, as matter of course, it admits of a corresponding application (Pricaeus, Maldonatus, Tholuck). But this is no reason why the words should be referred to both classes of animals, nor why the trampling should be assigned to the swine and . . to the dogs (Theophylact, Hammond, Calovius, Wolf, Kuinoel). For the future . (see the critical remarks), comp. note on Mar 14:2 ; Mat 13:15 .

.] instrumental.

] not: having changed to an attitude of open hostility (Chrysostom, Euth. Zigabenus), or to savagery (Loesner), but manifestly, having turned round upon you from the pearls, which they have mistaken for food, and which, in their rage, they have trampled under their feet; the meaning of which is, lest such men profane divine truth (by blasphemy, mockery, calumny), and vent upon you their malicious feeling toward the gospel. In how many ways must the apostles have experienced this in their own case; for, their preaching being addressed to all, they would naturally, as a rule, have to see its effect on those who heard it before they could know who were “dogs and swine,” so as then to entice them no further with the offer of what is holy, but to shake off the dust, and so on. But the men here in view were to be found among Jews and Gentiles. It is foreign to the present passage (not so Mat 15:26 ) to suppose that only the Gentiles as such are referred to (Kstlin, Hilgenfeld).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1327
CAUTION TO BE USED IN REPROVING

Mat 7:6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you,

IN the holy Scriptures there are not only such directions as are necessary for the saving of the soul, but such also as are of a prudential nature, calculated for the rectifying of our judgment, and the regulating of our conduct, in less important matters. A pious person would obtain salvation, though he should not be discreet in his mode of communicating instruction or reproof to others. But it is desirable that the man of God should be perfect, throughly furnished unto all good works: and therefore he should attend as well to those admonitions which are of secondary importance, as to those which relate to the fundamental points of faith or practice. The words before us are connected with the prohibition respecting the judging of others. To judge others uncharitably will expose us to similar treatment from them, as well as to the displeasure of Almighty God. Before we presume to judge others at all, we ought to be diligent in searching out and amending our own faults; without which we are but ill qualified to reprove the faults of others. We ought also to consider the state of the person whom we undertake to reprove: for if he be hardened in his wickedness, and disposed to resent our well-meant endeavours, it will be more prudent to let him alone, and to wait for some season when we may speak to him with a better prospect of success. Such is the import of the caution in our text; from whence we may observe,

I.

That religious instruction is often most unworthily received

The value of religious instruction is but little known
[Education in general is esteemed one of the greatest blessings we can enjoy; nor is any sacrifice, whether of time or money, deemed too great for the obtaining of the benefits arising from it. A richly-furnished mind, a cultivated taste, a polished manner, are distinctions which the richer part of the community particularly affect: and they are most envied who possess in the highest measure such accomplishments. But divine knowledge is considered as of little worth: though it would enrich the soul beyond all conception, and adorn it with all the most amiable graces, and is therefore most fully characterized by the name of pearls, yet has it no beauty, no excellency, in the eyes of carnal men: the generality are as insensible of its value as swine are of the value of pearls, which they would trample under their feet as mire and dirt. Of this however we may be assured, that instruction, even though it be in a way of reproof, lays us under the deepest obligation to him who gives it [Note: Pro 25:11-12.].]

Many, instead of being pleased, are only irritated and offended at it
[Nothing under heaven has ever given more offence than this. Men may utter lewdness and blasphemy, and create but little disgust: but let them bear their testimony against sin, or proclaim the unsearchable riches of Christ, and instantly an indignation is excited in every bosom. In the house of God indeed a certain licence is allowed, provided the preacher be not too faithful: but in a private company the mention of such things is considered as a death-blow to social comfort, and is reprobated as an insufferable nuisance. Even in the public ministry those who labour with fidelity in the word and doctrine are not unfrequently treated with every species of indignity. No name is too odious for them to bear, no opposition too violent to be raised against them.
It is supposed indeed by some, that the offence excited by ministers arises from the erroneousness of their statements, or the injudiciousness of their manner. But what then shall we say to the treatment which Christ and his Apostles met with? Did our blessed Lord want any qualification that could recommend his doctrine? Did he not exhibit the meekness of wisdom, and speak as never man spake? And was not Paul guided and instructed by God himself in his ministrations? Yet were both he and his Divine Master represented as babblers and deceivers; and one cry was raised against them both, Away with them; it is not fit that they should live.
Nor is it more against the doctrines of Christianity that this prejudice exists, than it does against its practice. The doctrine of Christ crucified is still to some a stumbling-block, and to others foolishness: and the same anger that rankled in the bosoms of Herod and Herodias against John, who condemned their incestuous connexion, is called forth at this time against any one who shall condemn the customs of the world [Note: It is said of Herodias, , which we translate She had a quarrel against him but the idea seems to be, She fastened on him, like a dog, that would tear him to pieces. Mar 6:19.]. Our Lords words may still be used by all his faithful followers, The world hateth me, because I testify of it that the works thereof are evil [Note: Joh 7:7.]. Doubtless the inveteracy of wicked men will shew itself in different ways and different degrees, according to the different circumstances under which it is called forth: but no times or circumstances have ever superseded the necessity of attending to the caution in the text: there ever have been multitudes who would take offence at the kindest efforts for their welfare [Note: Pro 9:7-8.], and, like ferocious dogs, would turn again and rend you. Reprove iniquity, and you will still be deemed the troublers of Israel; and those who are reproved will say of you, I hate Micaiah, for he doth not speak good of me, but evil.]

From this aversion which men feel to religious instruction, it appears,

II.

That great caution is to be used in administering it

The direction in our text was given to the whole multitude of those who heard our Lords discourse; and therefore may be considered as applicable,

1.

To ministers

[Though it is not to be confined to them, it does not exclude them. Doubtless where numbers of persons are assembled to hear the word of God, it is not possible to suit oneself to the disposition and taste of every individual. The rule which God himself has laid down must in such cases be followed: He that hath my word, let him speak my word faithfully [Note: Jer 23:28.]. A minister must warn men, whether they will hear, or whether they will forbear: he must commend himself to every mans conscience in the sight of God, keeping back nothing that is profitable unto them, but declaring unto them the whole counsel of God. Still, however, the caution in the text is necessary for him. He should consider the state of his hearers, and should adapt his discourses to their necessities. Our blessed Lord, knowing how full of prejudice the Jews were, spake the word to them in parables, as they were able to hear it. In like manner, though we must not seek the applause of man, (for if we please men, we cannot he the servants of Jesus Christ;) yet we should endeavour to please all men for their good to edification: we should argue with them on principles which they acknowledge; we should be content to give milk to babes, and to reserve the strong meat for such as are able to digest it. We should pay attention to every thing that may lessen prejudice and conciliate regard: and, though we must not affect the wisdom of words, which would only make void the cross of Christ, we should search out acceptable words, and be especially careful to speak the truth in love. Our great object should be not to deliver our own souls, (though doubtless we must be careful to do that,) but principally to win the souls of others.]

2.

To Christians in general

[As men do not light a candle, to put it under a bed or under a bushel, but to give light to those who are in the house, so God, when he illuminates any soul, expects that the light he has imparted should be diffused for the good of others. But in endeavouring to instruct others, we should consider the tune, the manner, the measure of instruction, that will be most likely to ensure success. In particular, we should not press matters when our exhortations are contemned as foolish, or resented as injurious. Not that our concern should be about ourselves, as though we feared either the contempt of men, or their resentment; but we should be afraid of hardening them, and thereby increasing their guilt and condemnation. As to ourselves, we should gladly suffer all things for the elects sake: but for them we should weep, as it were, in secret places [Note: Jer 13:17.], and gladly spend and be spent for them, though the more abundantly we love them the less we be loved. If, indeed, after all our labour, we find that our efforts are only rejected by them with disdain, we may then with propriety leave them to themselves, and, like the Apostles, bestow our attention on more hopeful subjects [Note: Act 13:45-46. 2Ch 25:14-16.]. As the priests imparted of the holy food to every member of their families, but gave none of it to dogs, so may you give your holy things to others, and withhold it from those who have shewn themselves so unworthy of it.]

We will now apply the subject,
1.

To those who are strangers to the truth

[From the indifference which is usually shewn to divine things, it is evident that the value of religious knowledge is but little known. If we could inform persons how to restore their health, or how to recover an estate, or how to obtain any great temporal benefit, they would hear us gladly, and follow our advice with thankfulness; but when we speak of spiritual benefits, they have no ears to hear, no hearts to understand: they are ready to say to us, as the demoniac to Christ, Art thou come to torment us before our time? But let it not be so with you. Think in what light God represents such conduct [Note: Pro 12:1; Pro 15:31-32.] what regret you will hereafter feel [Note: Pro 5:12-13.] and what augmented punishment you will endure [Note: Mat 10:14-15.] And may God open your hearts, that you may attend to the things that belong unto your peace, before they be for ever hid from your eyes!]

2.

To those who know it

[Whilst we exhort you to be cautious in admonishing others, we would caution you also against being soon discouraged. Think not every one assimilated to dogs or swine because he resists the truth for a season; but give line upon line, and precept upon precept, and instruct in meekness them that oppose themselves, if God peradventure will give them repentance, and that they may recover themselves out of the snare of the devil, by whom they have been led captive at his will.
And whilst you take upon you to admonish others, be willing to receive admonition also yourselves. It is not every religious professor that is so open to conviction as he ought to be [Note: Gal 4:16.], and that will receive reproof like David, esteeming it as an excellent oil, that shall not break his head [Note: Psa 141:5.]. Watch over your own spirit, therefore, and exemplify in yourselves the conduct you require in others.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Ver. 6. Give not that which is holy to dogs, &c. ] Having shown how, here our Saviour shows whom a we should admonish. Give not holy things, wholesome counsels or rebukes (called elsewhere “reproofs of life,”Pro 15:31Pro 15:31 , precious balms, excellent ointments, which may heal a wound but make none, Psa 141:1 ) to dogs, that will not be taken by the ears; or swine, that if they light upon such a pearl, will only grunt and go their ways. “Beware of dogs, beware of evil workers,”Phi 3:2Phi 3:2 , such especially as have wrought so hard, walked so far and so fast, that now they are set down to rest in the seat of the scornful. b Beware of such botches; there is no good to be done upon them, or to be gotten by them, but a great deal of danger. The Cynics admonished all they met; if men would not hearken, they counted it an easy loss to cast away a few words upon them. But our Saviour prescribeth us prudence and caution. He will not have holy speeches spent and spilt upon despisers, his pearls trampled on by swinish epicures. Mourn we may, with Jeremiah, Jer 9:1 for such mad dogs as furiously fly in the face of them that fairly tell them of their faults. Pray we must and pity such sensual swine, such sottish and scurrilous wretches, as grunt against goodness, and feed insatiably upon the garbage of carnal contentments. c As dogs and swine were unclean creatures and unfit for sacrifice, so are those for admonition that would entertain it with cruelty or scurrility. “Speak not in the ears of a fool,” saith Solomon, “for he will despise the wisdom of thy words,” Pro 23:9 . And again, “Reprove not a scorner, lest he hate thee; rebuke a wise man, and he will love thee,” Pro 9:8 . David prays for a friendly reprover, Psa 141:5 . Job cries, Job 13:23 “Make me to know my transgression and my sin.” Hezekiah stormed not at that sharp and sad message, Isa 39:8 . Jonah, though testy enough, lays his hand upon his mouth, and seals up his prophecy with silence after God’s reprehension. Tacuit virgo licet publice perstricta. The Virgin Mary held her peace,Joh 2:4Joh 2:4 , when her Son took her up so short for her forwardness, before all the company. So did St Peter, when St Paul took him up for halting at Antioch, Gal 2:14 , and commendeth that epistle wherein St Paul had witnessed that reproof, among the rest,2Pe 3:162Pe 3:16 . The two disciples going to Emmaus constrained that stranger that had chided them for their unbelief, to abide and eat with them, Luk 24:29 . And lukewarm Laodicea, so roundly reproved and sorely threatened with shameful spewing out, repented, and was reformed; as some ground and gather from that title our Saviour assumes in the preface to the epistle, “the beginning of the creation of God.” Eusebius also testifieth that there was a flourishing Church there in his days. d Next to the not deserving of a reproof, is the well taking of it. No sugar can deprive a pill of its bitterness. None but the gracious can say, “Let the righteous smite me.” Bees only pass by roses and violets, and sit upon thyme, which is hot and biting. Most men, when we seek to fetch them out of their sins, to awaken them out of the snare of the devil, they fret and snarl, as those that are wakened out of sleep are apt to do. They snuff and take scorn, are as horse and mule, untameable, untractable; the more you rub their galled backs the more they kick. These stray asses will not be brought home,Exo 23:4-5Exo 23:4-5 . These old bottles will break with such new wine. The more you touch these toads, the more they swell; the more you meddle with these serpents, the more they gather poison to spit at you. Go about to cool them, you shall but add to their heat, as the smith’s forge fries when cold water is cast upon it; and as hot water if stirred casteth up the more fume. Joseph is for his good will in this kind hated of his brethren; Jonathan of Saul, who cast a javelin at him; Micaiah of Ahab, Amos of Amaziah, Jeremiah of his flagitious countrymen, Christ of the Jews, Paul of the Galatians, John Baptist of Herod. If John touch his white sin (and who will stand still to have his eyes picked out?) John must to prison. In other things he will dance after John’s pipe; but if his incest be meddled with, John must hop headless. Stay to wrest that string in tune, and it will snap and break upon you. Now for such scoffing Ishmaels and furious opposites, that refuse to be reformed, hate to be healed, let them read their doom, Psa 50:21-22 , and see here their destiny. Every good man is bound in conscience to pass by them as incorrigible, irreformable, and not to afford them so much as a pull out of the fire, so much as a caveat to prevent those curses that are coming upon them. But he that is filthy must be filthy still; he must wallow as a swine, and perish in his own corruptions; he must rage as a mad dog, and run into the pit of hell, nobody must offer to stop or stay him in his career.

a Hinc illud monitum, Pythag. . Plut.

b Psa 1:1 , . Sept.

c , of , filth. So porcus; quasi spurcus.

d Post tam gravem haud dubie resipuit. Pareus.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6. ] The connexion, see below.

] Some have thought this a mistranslation of the Chaldee, , an earring, or amulet; but the connexion is not at all improved by it. Pearls bear a resemblance to peas or acorns, the food of swine, but earrings none whatever to the food of dogs. The similitude is derived from , or , the meat offered in sacrifice , of which no unclean person was to eat (Lev 22:6-7 ; Lev 22:10 ; Lev 22:14 (where . is used), 15, 16). Similarly in the ancient Christian Liturgies and Fathers, are the consecrated elements in the Holy Communion. The fourteenth canon of the Council of Laodica orders . Again, Cyril of Jerus.: . , , . (See Suicer on the word.) Thus interpreted, the saying would be one full of meaning to the Jews. As Abp. Trench observes (Serm. Mount, p. 136), “It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a , Exo 22:3 .” The other part of the similitude is of a different character, and belongs entirely to the swine, who having cast to them pearls, something like their natural food, whose value is inappreciable by them, in fury trample them with their feet, and turning against the donor, rend him with their tusks. The connexion with the foregoing and following verses is this: “ Judge not ,” &c.; “ attempt not the correction of others, when you need it far more yourselves:” still, be not such mere children, as not to distinguish the characters of those with whom you have to do. Give not that which is holy to dogs ,” &c. Then, as a humble hearer might be disposed to reply, ‘ If this last be a measure of the divine dealings, what bounties can I expect at God’s hand? ’ (This, to which Stier objects, R. Jesu, i. 233, edn. 2, I must still hold to be the immediate connexion, as shewn by the knowing how to give good gifts , and the instances adduced below.) ( Mat 7:7 ), ‘ Ask of God, and He will give to each of you: for this is His own will, that you shall obtain by asking ( Mat 7:8 ), good things, good for each in his place and degree ( Mat 7:10-11 ), not unwholesome or unfitting things . Therefore ( Mat 7:12 ) do ye the same to others, as ye wish to be done, and as God does, to you: viz. give that which is good for each, to each, not judging uncharitably on the one hand, nor casting pearls before swine on the other .’

Fuente: Henry Alford’s Greek Testament

Mat 7:6 . A complementary counsel . No connecting word introduces this sentence. Indeed the absence of connecting particles is noticeable throughout the chapter: Mat 7:1 ; Mat 7:6-7 ; Mat 7:13 ; Mat 7:15 . It is a collection of ethical pearls strung loosely together. Yet it is not difficult to suggest a connecting link, thus: I have said, “Judge not,” yet you must know people, else you will make great mistakes, such as, etc. Moral criticism is inevitable. Jesus Himself practised it. He judged the Pharisees, but in the interest of humanity, guided by the law of love. He judged the proud, pretentious, and cruel, in behalf of the weak and despised. All depends on what we judge and why. The Pharisaic motive was egotism; the right motive is defence of the downtrodden or, in certain cases, self -defence. So here . : future well attested, vide critical note, with subjunctive, , in last clause; unusual combination, but not impossible. On the use of the future after and other final particles, vide Burton, Syntax of the Moods and Tenses in N. T. Greek , 199. , : what is the holy thing, and what are the pearls? In a moral aphorism special indications are not to be expected, and we are left to our own conjectures. The “holy” and the “pearls” must define themselves for each individual in his own experience. They are the things which are sacred and precious for a man or woman, and which natural feeling teaches us to be careful not to waste or expose to desecration. For this purpose knowledge of the world, discrimination, is necessary. We must not treat all people alike, and show our valuables, religious experiences, best thoughts, tenderest sentiments, to the first comer. Shyness, reserve, goes along with sincerity, depth, refinement. In all shyness there is implicit judgment of the legitimate kind. A modest woman shrinks from a man whom her instinct discerns to be impure; a child from all hard-natured people. Who blames woman or child? It is but the instinct of self-preservation. , . The people to be feared and shunned are those represented by dogs and swine, regarded by Jews as shameless and unclean animals. There are such people, unhappily, even in the judgment of charity, and the shrewd know them and fight shy of them; for no good can come of comradeship with them. Discussions as to whether the dogs and the swine represent two classes of men, or only one, are pedantic. If not the same they are at least similar; one in this, that they are to be avoided. And it is gratuitous to limit the scope of the gnome to the apostles and their work in preaching the gospel. It applies to all citizens of the kingdom, to all who have a treasure to guard, a holy of holies to protect from profane intrusion. , lest perchance. What is to be feared? , : treading under foot ( . ., instrumental , with, de Wette; among , Weiss) your pearls ( ), rending yourselves. Here again there is trouble for the commentators as to the distribution of the trampling and rending between dogs and swine. Do both do both, or the swine both, or the swine the trampling and the dogs the rending? The latter is the view of Theophylact, and it has been followed by some moderns, including Achelis. On this view the structure of the sentence presents an example of or , the first verb referring to the second subject and the second verb to the first subject. The dogs street dogs, without master, living on offal rend, because what you have thrown to them, perhaps to propitiate them, being of uncertain temper at the best, is not to their liking; the swine trample under foot what looked like peas or acorns, but turns out to be uneatable.

Before passing from these verses (Mat 7:1-6 ) two curious opinions may be noted. (1) That represents an Aramaic word meaning ear-ornaments, answering to pearls. This view, once favoured by Michaelis, Bolten, Kuinoel, etc., and thereafter discredited, has been revived by Holtzmann (H. C.). (2) That (Mat 7:3 ; Mat 7:5 ) means, not the eye, but a village well . So Furrer. Strange, he says, that a man should need to be told by a neighbour that he has a mote in his eye, or that it should be a fault to propose to take it out! And what sense in the idea of a beam in the eye? But translate the Aramaic word used by Jesus, well , and all is clear and natural. A neighbour given to fault-finding sees a small impurity in a villager’s well and tauntingly offers to remove it. Meantime his own boys, in his absence, throw a beam into his own well ( Zeitsch. fr M. und R. vide also Wanderungen , p. 222).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 7:6

6″Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.”

Mat 7:6 “Do not give what is holy to dogs” This is an aorist subjunctive with the negative particle which implied “never think of doing this activity.” The Didache, an extra-canonical book used by the early Church, applied this verse to unbaptized people being excluded from the Lord’s Supper (Didache 9:5 and Tertullian, Depraesc. 41). The real questions have always been: (1) What are the “holy things?” and (2) To whom do the terms “dog” and “hog” refer? The “holy things” must be taken in context of the entire Sermon on the Mount, which would be the teachings about God embodied in the life and ministry of Jesus of Nazareth. Or, to put it another way, the gospel.

Jesus’ reference to some human beings as “dogs” (cf. Mat 15:26-27) or “swine” has caused great consternation among commentators. Both of these animals were vicious and repulsive in the society to which He spoke. There has been much discussion as to whom these terms refer. In the life of Jesus, it could have referred to the self-righteous Jewish leaders, as well as the apathetic and indifferent people of Palestine. This may be a prophetic reference to Jesus’ rejection and death by the Jewish leadership and the Jerusalem crowd. However, in the life of the Church, it is not so obvious to whom these terms refer. William Hendricksen, wrote in his commentary on Matthew, “This means, for example, that Christ’s disciples must not endlessly continue to bring the gospel message to those who scorn it” (p. 359). An example of this is recorded in Mat 10:14, “shake the dust off your feet” (cf. Act 13:51; Act 18:5-6.) It is used of Jews in Php 3:2-3. It is used in Rev 22:15 for unbelievers excluded from heaven.

“pearls” These were very valuable in the ancient world.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

dogs. Note the Introversion here.

g | dogs.

h | swine.

h | swine.

g | dogs (and the dogs).

they: i.e. the swine. trample. All the critical texts read “shall trample upon”.

under = with. Greek. en.

and = and [the dogs].

turn again and = having turned.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] The connexion, see below.

] Some have thought this a mistranslation of the Chaldee, , an earring, or amulet; but the connexion is not at all improved by it. Pearls bear a resemblance to peas or acorns, the food of swine, but earrings none whatever to the food of dogs. The similitude is derived from , or , the meat offered in sacrifice, of which no unclean person was to eat (Lev 22:6-7; Lev 22:10; Lev 22:14 (where . is used), 15, 16). Similarly in the ancient Christian Liturgies and Fathers, are the consecrated elements in the Holy Communion. The fourteenth canon of the Council of Laodica orders . Again, Cyril of Jerus.: . , , . (See Suicer on the word.) Thus interpreted, the saying would be one full of meaning to the Jews. As Abp. Trench observes (Serm. Mount, p. 136), It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a , Exo 22:3. The other part of the similitude is of a different character, and belongs entirely to the swine, who having cast to them pearls, something like their natural food, whose value is inappreciable by them, in fury trample them with their feet, and turning against the donor, rend him with their tusks. The connexion with the foregoing and following verses is this: Judge not, &c.; attempt not the correction of others, when you need it far more yourselves: still, be not such mere children, as not to distinguish the characters of those with whom you have to do. Give not that which is holy to dogs, &c. Then, as a humble hearer might be disposed to reply, If this last be a measure of the divine dealings, what bounties can I expect at Gods hand? (This, to which Stier objects, R. Jesu, i. 233, edn. 2, I must still hold to be the immediate connexion, as shewn by the knowing how to give good gifts, and the instances adduced below.)-(Mat 7:7), Ask of God, and He will give to each of you: for this is His own will, that you shall obtain by asking (Mat 7:8),-good things, good for each in his place and degree (Mat 7:10-11), not unwholesome or unfitting things. Therefore (Mat 7:12) do ye the same to others, as ye wish to be done, and as God does, to you: viz. give that which is good for each, to each, not judging uncharitably on the one hand, nor casting pearls before swine on the other.

Fuente: The Greek Testament

Mat 7:6. , give not) Here we meet with the other extreme; for the two extremes are, to judge those who ought not to be judged, and to give holy things to the dogs. Too much severity and too much laxity.[303]-, , dogs, swine) Dogs feed on their own filth, swine on that of others. See Gnomon on 2Pe 2:22; Php 3:2. The holy and dogs are put in opposition to each other in Exo 22:30;[304] a dog is not a wild beast, but yet it is an unclean animal.-, your) An implied antitheton.[305] That which is holy is the property of GOD; pearls are the secret treasures of the faithful, intrusted to them by GOD.-, rend) This also appears to refer to the swine.[306]-, you) From whom they expected something else, husks, etc.

[303] This admonition especially has regard to our daily conversation. When such things are set before them in public, such persons lightly pass over them.-V. g.

[304] This is the Hebrew notation. In the Septuagint, Vulgate, and English Version it is reckoned as the thirtieth. It runs thus-And ye shall be HOLY men unto me; neither shall ye eat any flesh that is torn of beasts in the field: ye shall cast it to the DOGS.-(I. B.)

[305] Sc. between you and swine.-(I. B.)

[306] Swine attack the pearls with their feet, the saints with their tusk. A well-disposed man is more than once apt to suppose, that what seems sacred and precious to him, ought to seem so to others also, until he learns, by experience of the contrary, to act with more caution.-V. g.

Fuente: Gnomon of the New Testament

Mat 7:6-14

14. A CAUTION; PRAYER ENCOURAGED

THE GOLDEN RULE; THE TWO WAYS

Mat 7:6-14

6 Give not that which is holy unto the dogs.-The meats which were offered on the altar were holy; the holy things prepared for the temple service were to be regarded as holy as they aided men in worshiping God; “whatsoever toucheth the altar shall be holy” (Exo 29:37); hence a part of the sacrifice which was placed on the altar was reserved for the priests (Lev 2:3), and was regarded among the Jews as peculiarly sacred. This must not be given to “dogs,” but must be used as Jehovah directed. Dogs and swine were regarded as unclean animals; they were regarded as scavengers of the city and were fed refuse and other putrefied things. Neither were they to “cast your pearls before the swine”; to give that which was holy to dogs and to cast their pearls to the swine involved the same principle. The swine could not appreciate the pearl and were just as ferocious as ever; they would “trample them under their feet” and devour the ones who gave pearls to them. Swine could not appreciate the beauty of pearls nor understand their value. The meaning of this caution is that the disciples of Jesus must learn the true value of sacred things and must not misuse or abuse them by giving them to those who were incapable of appreciating them. The church and all that belongs to it is sacred and must not be used for an unholy purpose; when the truth is presented and people reject it, then one should not waste time with them any longer; some people are so sensual and their hearts so hard that they will not accept the truth and a persistent presentation of it only provokes their anger; so it is best not to press the truth upon this class.

7, 8 Ask, and it shall be given you.-Jesus here uses three words-ask, seek, and knock; these three words imply distinct degrees of intensity. There is the “asking” in the spoken words of prayer, the “seeking” in the efforts and labors which are put forth in carrying out prayer, and the “knocking” at the gate with the urgent importunity which claims admission to the Father’s house. Earnest prayer is encouraged here. These three words forbid any ritualistic or formal prayer. Those who so ask and seek and knock are assured that they will receive, “for every one that asketh receiveth; and he that seeketh findeth;and to him that knocketh it shall be opened.” Corresponding to the three words-ask, seek, and knock-are the three words-receiveth, findeth, and shall be opened. The climax is reached by “knocking,” and this implies an importunity that will not be denied; seeking may be anywhere, but we knock at the door of the one from whom we expect to receive. Prayer must be in faith; God answers prayers in three ways: (1) In the praying itself is an answer as we commune with God; (2) there is the giving of the exact thing for which we as; (3) the prayer is answered in the spirit of our prayer when something else is better than that for which we ask is given. Acceptable prayer must be made in harmony with God’s will; we must ask in faith (Jas 1:6-7); we must not ask to gratify our own lust (Jas 4:3); and we must ask according to the will of God (1Jn 5:14.)

[God looks with more than an earthly father’s love and care upon those who serve him. He is more willing to bestow good things on those who seek his blessing than the best of earthly fathers are upon their children. He requires that they should ask, seek, knock for the good where it is to be found on the conditions he proposes to give. Jesus not only proposes that he will bestow good on those who ask it, but even beyond what they ask or know bounties and blessings shall be bestowed upon the humble and lowly.]

9-11 Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone?-Jesus here appeals to the affection of an earthly parent to emphasize the great truth of God’s willingness to give to those who ask, seek, and knock. No earthly father would mock his child when he asked for bread by giving him “a stone.” The love of sinful men to their children is here contrasted with that of God. There is implied here that God will answer prayer and give that which is better than that for which we ask; since his love is divine and ours human, and since human love prompts us to give that which is best for our children, so God will give that which is best to those of his children who importune him. If a child asks for a fish, the father will give that which will sustain life and not mock him by giving his child a serpent. God is able to do more for us than we can ask or think; his love for us prompts him to do that which he is able to do for us. Jesus here makes his own application and enforces his own conclusion by saying that if imperfect and sinful beings will do that which is best for their children, how much more will a just, merciful, and loving father “give good things to them that ask him?” God gives “good gifts” unto his children; all that God gives is good, and all that is good comes from God. If God does not answer prayer, and if what he gives us in response to our asking is not the best for us, then God is not as good as an earthly parent; if he does answer prayer, and if he does give unto those who ask him that which is best for them, then his goodness becomes the boon of our lives.

12 All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them.-This has universally been called “The Golden Rule.” Jesus draws the conclusion as expressed here, not from the preceding paragraph, but from that part of his sermon which precedes this verse. This principle forms the basis of the relationship that God’s people should bear to each other and the world; it expresses a fundamental principle of the kingdom of heaven. It is an expression of God’s wisdom in guiding us; it is positive, not negative; it was coined by him who wrought as well as taught righteousness. Other teachers had expressed this principle in part in a negative way, but it was left to Jesus to express clearly and fully in a positive way such a simple, and yet profound principle.

[The Golden Rule, properly understood, is a rule for settling all difficulties and matters in the church or out of it, if a Christian can have a difficulty not a matter of church discipline. That law does not require us to do what our fleshly impulses and passions would prompt us to desire one would do to us. It means to do to others as we, enlightened by the word of God, desirous of doing his will, would desire them to do to us. This would lead us to do what would promote the spiritual good of the other. Certainly this is what should be done in discipline.]

13, 14 Enter ye in by the narrow gate.-Jesus here presents in a very vivid way the two ways-the narrow way and the broad way. These two ways are brought in contrast by a series of words; narrow is opposed to wide; few, to many; and life, to destruction; the “straitened” way has an entrance of “the narrow gate,” and “few” enter the narrow gate and travel the straitened way and find “life”; while the broad way has a “wide” entrance, “many” enter this broad way and travel to “destruction.” The narrow way is as broad as the love of God can make it; Jesus did not make the way narrow; he only states it is a necessary fact. The narrow road cannot be made wider without lessening the good which is to be gained.

[The way to life is entered through a narrow gate. The pathway to life is hedged and hindered by many difficulties and troubles. It must be walked with care and watchfulness, lest the way be missed and evil befall us. The way of life is a plain and simple way; but there are obstacles and difficulties in man’s tendencies to go his own way that hinder his walking this pathway with safety. The road that leads away from God and downward to ruin is broad, and many go therein. One narrow gate with a straight way leads to life; all other ways, paths, and directions lead to death and ruin; the narrow way is difficult; the others are easy to follow.]

Fuente: Old and New Testaments Restoration Commentary

that: Mat 10:14, Mat 10:15, Mat 15:26, Pro 9:7, Pro 9:8, Pro 23:9, Pro 26:11, Act 13:45-47, Phi 3:2, Heb 6:6, Heb 10:29, 2Pe 2:22

cast: Pro 11:22

turn: Mat 22:5, Mat 22:6, Mat 24:10, 2Co 11:26, 2Ti 4:14, 2Ti 4:15

Reciprocal: Gen 19:9 – Stand Gen 34:24 – every male Exo 30:32 – man’s Lev 11:7 – swine Deu 23:18 – dog 2Ki 8:13 – a dog 2Ki 18:36 – held their peace Job 28:18 – pearls Psa 22:16 – dogs Psa 39:2 – even Pro 29:9 – General Isa 36:21 – General Mat 9:1 – he Mar 5:40 – when Mar 7:27 – Let Mar 8:13 – General Luk 23:9 – but 1Co 14:38 – General

Fuente: The Treasury of Scripture Knowledge

THAT WHICH IS HOLY

Give not that which is holy unto the dogs.

Mat 7:6

Give not that which is holy unto the dogsthat is to say, never surrender the higher to the lower, never sink the celestial to the terrestrial; never desecrate that which has been consecrated. That was the sound piece of advice that our Lord gave to men and women who were trying to aim at a higher life while they were living in and mixing with the world. As they needed the lesson then, we want it now, when hardly anything is regarded as holy. What shall we say then that we specially need to remember is in danger of losing its sacred character?

I. The holiness of manhood.Manhood is holy, and yet men desecrate their manhood. I take up some novel, some book, and I read there a character so true to life, a man who carries an atmosphere of unholiness wherever he goes, a man whose character men shudder at when he goes into their clubs, a man whose presence women fear when he goes into their drawing-rooms. It is hard to keep our manhood holy in these days, and as we face the real true facts of life we think perhaps of some one man from that great mass of middle-class men who are the real strength of England, and we think what his manhood is exposed to. He is living, perhaps, in lodgings, he gets home from his work tired and weary, he has his meal alone, and then he goes out through the open door into the streets, and then, to use Bible language, sin lieth at the door. There it is curled up like a dog on the doorstep all ready to meet him. There is the test to his manhood.

II. The holiness of womanhood.And the same is true of womanhood. We know there are women who in one mad moment have thrown their holiest and their best to the dogs. We know their temptations, we know what it means to them. They have lowered the level of womanhood. They have desecrated the consecrated. They have made themselves a sort of right of way for the public to walk over. To them the Master says, as to the men, Give not that which is holy to the dogs.

III. The holiness of childhood.The children are holy; if ever there is a time in life when men and women have been holy it is when they were children. And yet look how children are by their parents literally thrown to the dogs, sent out into life unwarned of everything. What wonder that they go when they are sent to the dogs!

IV. The holiness of health.Health is holy. Dont fling away health as men and women do so wildly, so recklessly. Take care of the drugs, take care of the stimulants that are so easily to be had. Take care of the way you spend your recreation hours. Life is in that sense holy, and it is to be treated as you would treat a church or churchyard. Fence it in from the dogs, fence it in from all that desecrates it. All life really is sacred and holy. Your interest, your work in life is holy.

Canon Holmes.

Illustrations

(1) The picture is of a glorious and a great temple, the priests sacrificing some spotless lamb, and as they stand at the altar the picture is that of an Eastern doga coarse, cruel scavengercreeping up the distance of the temple, and then the priest taking a piece of this pure spotless lamb and throwing it to the dog. Every Jew would regard it as a scandal, every one to whom our Lord was speaking would know to what He referred.

(2) I have read the story of a child whose after life was the life of many a man. He was a judges son, and he stood at last in a felons dock, and the judge who was trying the case knew, and knew well, the mans father. And he said to the prisoner at the dock: Dont you remember your father as you stand in that dock? Yes, was the reply, I do remember my father, and the greatest remembrance that I have of him is that whenever I wanted a word of advice, whenever I wanted him to enter into my boy life, he replied, Go away, and dont worry or bother. And the result was that an English judge was enabled to complete a great work that he was writing upon the law of trusts, when there in the dock was his own son, an example of the way in which he had failed to keep that most sacred trust of allthe trust of bringing up a child that he had brought into the world.

Fuente: Church Pulpit Commentary

Mat 7:6. If the preceding verses were addressed to the opposing Pharisees, our Lord now turns to the disciples. We prefer to explain: Harsh judgment and unwise correction of others were reproved (Mat 7:1-5); now comes a warning against laxity of judgment, childish ignorance of men. The two extremes often meet. The latter, no less than censoriousness, is an unwise attempt at the correction of others, and will be avoided by those who see clearly.

Give not that which is holy, i.e., the sacrificial meat, the provision of the priests, unto the dogs. These, regarded as specially unclean in the East, will receive it, but such giving will be a desecration.

Neither cast ye your pearls before the swine. Still more foolish; the swine will not receive the pearls, which are of no value to them, as they cannot eat them. A resemblance between pearls and the natural food of swine need not be assumed; the reference is to what is most precious. The dogs and the swine were both unclean, the former probably represent what is low, unclean, heretical; the latter what is hostile, stubborn, and savage. Eastern dogs are more disgusting than ours, and eastern swine more savage. The rest of the verse applies only to the savage swine.

Lest they trample them under their feet. The pollution, not the destruction, of the precious things is represented.

And turn and rend you, turning from the precious pearls, or, turning upon you. The main reason urged is the defilement of what is precious; but the other danger follows. Even saving truth must be withheld from those who would surely reject it with contempt and savage hatred (J. A. Alexander). Lange: The dogs ultimately become swine, just as that which is holy is further designated as pearls, and the iniquity of the first action passes into the madness of the second. At last the full consequences appear, when the swine turn from the gift to the giver and rend the profane sinners. No encouragement, however, either to cowardly suppression of the truth, or revenge against its rejectors. The Crusaders and others drew the latter inference. Pharisaism does not cast out the beam, but often casts away the pearls.

Fuente: A Popular Commentary on the New Testament

By that which is holy, understand the word and ordinances in general, but admonition and reproof in particular: By dogs and swine, incorrigible and unreclaimable sinners, hardened scorners of holy things: It is a proverbial speech, expressing how sure charitable reprehensions are to be cast away upon incorrigble sinners.

Learn, 1. That it is possible for sinners to arrive at such a height and pitch in wickedness and sin, that it may be a Christian’s duty not to admonish or reprove them.

Observe, 2. How Christ provides, as for the honour of his word, so for the safety of those that publish it. As Christ will not have his word offered to some sinners, lest they should abuse it, so also lest they should abuse those that bring it: When sinners turn swine, and we are in danger of being rent by them, Christ himself gives us a permission to cease reproving of them.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 7:6. Give not, &c. Even when the beam is cast out of thine own eye. Give not that which is holy unto dogs That is, talk not of the deep things of God to those whom you know to be wallowing in sin; neither declare the great things God hath done for your soul, to the profane, furious, persecuting wretches. Talk not of high degrees of holiness, for instance, to the former; nor of your own experience to the latter. But our Lord does in no wise forbid us to reprove, as occasion is, both the one and the other. There is a transposition in the latter clauses of this verse, where, of the two things proposed, the latter is first treated of. The sense is, Give not to dogs lest, turning, they rend you. Cast not to swine, lest they trample them under their feet.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Mat 7:6. Dogs and Swine.Lk. omits, as a reflection on Gentile readers. To the Jew, Gentiles were dogs, and careless Jews perhaps swine. The saying looks like a modification of the command not to judge; the disciple must exercise some discrimination (? in teaching).that which is holy is a strange parallel to pearls; it may be a mistaken rendering of the Aramaic word for ear-rings. Didach, ix., quotes the saying in forbidding the admission of the unbaptized to the Eucharist. Note the inverted parallelism; it is the swine that trample, the dogs that turn and bite.

Fuente: Peake’s Commentary on the Bible

Verse 6

By that which is holy, and pearls, are meant the truths and doctrines of the gospel; by dogs, and swine, debased and utterly profligate men. The sentiment is, that religious instruction is not to be urged upon men who are so sunk in depravity that they will receive it with imprecations and blasphemy.

Fuente: Abbott’s Illustrated New Testament

7:6 {2} Give not that which is holy unto the dogs, neither cast ye your {a} pearls before swine, lest they trample them under their feet, and turn again and rend you.

(2) The stiff-necked and stubborn enemies of the gospel are unworthy to have it preached unto them.

(a) A pearl is known among the Greeks for its oriental brightness: and a pearl was in ancient times greatly valued by the Latins: for a pearl that Cleopatra had was valued at two hundred and fifty thousand crowns: and the word is now borrowed from that, to signify the most precious heavenly doctrine.

Fuente: Geneva Bible Notes

The disciple’s relationship to antagonists 7:6

Jesus’ disciples had a responsibility to pass their knowledge of the kingdom on to others so they, too, could prepare for it. Jesus gave them directions about this responsibility in this verse. This exhortation balances the one He just gave (Mat 7:1-5). The disciples could be too naive and fail to be discerning (cf. Mat 5:43-47).

Pigs were typically unclean, wild, vicious animals. Likewise most dogs were not domestic pets but unclean, wild, despised creatures. This verse contains a chiastic construction. The dogs turn and tear to pieces those who give them special gifts, and the pigs trample under foot the pearls thrown before them (cf. Pro 11:22). What is holy and the pearls in this illustration evidently represent the good news announcing the kingdom. The pigs and dogs probably do not represent all Gentiles but people of any race who react to the good news by rejecting and turning against those who bring it to them (cf. Mat 10:14; Mat 15:14). [Note: Cf. Calvin, 1:349.]

"As with other parts of Jesus’ teaching, the point is not an absolute prohibition, because then the disciple could not share the gospel with those who are not responsive. Rather, the point is that the disciple is not obligated to share with those who are hard-hearted." [Note: Bock, Jesus according . . ., p. 146. Cf. Pro 9:8; Pro 23:9.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)