Interpretation of Matthew 7:6 in Context of Giving
Matthew 7:6, "Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces" (NIV), is a warning within Jesus's Sermon on the Mount concerning the discernment required in sharing spiritual truths. This verse immediately precedes Jesus's teaching on asking, seeking, and knocking (Matthew 7:7) [1].
The broader context of Matthew 7 involves Jesus instructing his disciples on righteous living, including judging others (Matthew 7:1-5) and the nature of prayer (Matthew 7:7-11). The imagery of "dogs" and "pigs" in this verse refers to those who are hostile or unreceptive to sacred teachings. In Jewish culture, dogs were often seen as unclean animals, and pigs were strictly forbidden [5]. The "sacred" (τὸ ἅγιον, to hagion) and "pearls" (τοὺς μαργαρίτας, tous margaritas) represent valuable spiritual truths or the gospel message itself. The warning suggests that offering these precious things to those who will not appreciate or will actively desecrate them is not only futile but can also lead to harm for the one sharing.
Interpretations of this passage emphasize the need for discretion. It is not a blanket prohibition against evangelism, but rather a call to wisdom in discerning the audience. The passage implies that some individuals, due to their hardened hearts or malicious intent, are incapable of receiving spiritual truths and may even react violently against them [6]. This aligns with the idea that grace, while freely given, requires a certain preparation or receptivity, though this preparation itself is often seen as divinely initiated [2].
The concept of giving what is due and appropriate is also reflected in other theological discussions. For instance, Aquinas discusses how thanksgiving corresponds to the favor received, implying a recognition of the gift's value [3]. Similarly, the idea of merit in good works is tied to justice, where something is given because it is due [4]. In the context of Matthew 7:6, the "sacred" and "pearls" are not due to those who would defile them.
The passage functions as a practical guide for those proclaiming the gospel, urging them to exercise prudence and recognize when their efforts might be counterproductive or even dangerous. It underscores that while the message is universal, its delivery must be tailored to the receptivity of the hearer.
Sources
- Matthew ““Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. -- Matthew 7:7”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Cause of Grace, Art. 3: Article: Whether grace is necessarily given to whoever prepares himself for it, or to whoever does what he can? I answer that, As stated above (Article [2]), man's preparation for grace is from God, as Mover, and from the free-will, as moved. Hence the preparation may be looked at in two ways: first, as it is from free-will, and thus there is no necessity that it should obtain grace, since the gift of grace exceeds every preparation of human power. But it may be considered, secondly, as it”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Thankfulness or Gratitude, Art. 2: Article: Whether the innocent is more bound to give thanks to God than the penitent? I answer that, Thanksgiving [gratiarum actio] in the recipient corresponds to the favor [gratia] of the giver: so that when there is greater favor on the part of the giver, greater thanks are due on the part of the recipient. Now a favor is something bestowed "gratis": wherefore on the part of the giver the favor may be greater on two counts. First, owing to the quantity of the thing given: and i”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Quality of Satisfaction, Art. 4: Article: Whether works done without charity merit any, at least temporal, good? I answer that, Properly speaking a merit is an action on account of which it is just that the agent should be given something. Now justice is twofold: first, there is justice properly so called, which regards something due on the part of the recipient. Secondly, there is metaphorical justice, so to speak, which regards something due on the part of the giver, for it may be right for the giver to give something to which the ”
- Mishnah (Jewish (Rabbinic)) “Mishnah, Mishnah Menachot 7:6: From where is it derived with regard to one who says: It is incumbent upon me to bring a thanks offering, that he may bring it only from non-sacred money? It is derived from a verse, as the verse states: “And you shall sacrifice the Paschal offering to the Lord your God, of the flock and the herd” (Deuteronomy 16:2). The verse is difficult: Doesn’t the Paschal offering come only from lambs and goats? If so, why does the verse state: “The flock and the herd”? It is to juxtapose all offerings that come from the flock and from the herd to the Paschal offering, teach”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 11:13: the Holy Spirit--in Matthew (Mat 7:11), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.”