Journal: Westminster Theological Journal
Volume: WTJ 49:2 (Fall 1987)
Article: Matthew 7:6—A New Interpretation
Author: Thomas J. Bennett

WTJ 49:2 (Fall 1987) p. 371

Matthew 7:6—A New Interpretation

Thomas J. Bennett

I have little interest in novel interpretations. As a rule the very possibility of a “new” exegesis is rightly suspect, as revealing historical ignorance or literary license, if not motives extraneous to accuracy. It just happens, however, that this particular verse, “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 then turn and tear you to pieces” (NIV), has a surprisingly unsatisfying interpretive history. Nearly all explanations of it are variations on the theme of discretion in the distribution of holy things, which is also its approximate meaning in popular speech. I maintain the real point has been consistently missed, and from very early on. Thus, after an overview of the text’s interpretive history, I will propose an understanding of it which is significantly different from all others. Even so, I hope the arguments advanced will prove it reasonable rather than inventive.

I. History of Interpretation

The Didache’s reference to this saying set a precedent which, in principle, has endured. In discussing the eucharist (or the agape) it says, “And let none eat or drink of your eucharist but they that are baptized in the name of the Lord; for as touching this the Lord hath said: Give not that which is holy to the dogs” (Did. 9:5).1 Tertuilian used this verse to inveigh against the heretics for admitting all sorts to their services (De praescr. 41), and similar applications are frequent among the Fathers, in Cyril of Jerusalem, Athanasius, Basil, Gregory

WTJ 49:2 (Fall 1987) p. 372

Nazianzus, Jerome, etc.2 In his commentary on Matt 7:6 Chrysostom gives an explanation for the exclusion of the uninitiated from the sacrament: “For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them.”3

The Reformers, too, found in this saying a motive for discretion. Thus Calvin invokes the exercise of discipline with regard to participation in the Lord’s Supper. Impressing upon the elders their culpability should they knowingly admit an unworthy person, he quotes Chrysostom: “I truly would rather give my body to death, and let my blood be poured out, than participate in that pollution.” Therefore, Calvin adds, “lest this most hallowed mystery be disgraced, discretion is very much needed in its d...