Matthew 7.6-12: A Historical Reading

For those who are coming in mid-stream, this series on historical readings of the Sermon on the Mount generally follows the Gospel texts assigned by the Roman lectionary in these days.  They are largely adapted from my finished thesis, and so are not intended to offer a full verse-by-verse commentary of the biblical passages.

The generosity about which Jesus has been speaking, at the same time, must be accompanied with vigilance toward outsiders, to which the Lord turns his attention in today’s text. In practicing generosity and refraining from judging one another, the disciples must yet be careful not to give “the holy thing” (to hagion) to dogs nor their pearls to swine (Matthew 7.6). “Dogs” is the common Jewish derogatory term for Gentiles in general (see, for example, Matthew 15.26-27). Swine is likewise associated with Gentiles. Given Matthew’s inclusive orientation towards the Gentiles, evidenced in passages like Matthew 28.19-20, “dogs” and “swine” more likely refer to those outside the discipleship community rather than to all Gentiles.

Taken in this sense, Jesus’ words can be interpreted as a caution to his disciples to be prudent in their generosity toward outsiders lest they be trampled under foot—perhaps another cryptic reference to Roman aggression (cf. Matthew 5.13). If this is the case, Jesus is probably warning against imprudent proclamation of the kingdom rather than a reckless generosity with one’s possessions. As the history of persecution in the early Church proves, the Christian confession in an alternative kingdom with its own “lord” constituted a serious threat to the self-aggrandizing claims of the Roman Empire!

To possess this kind of discernment, one must turn to the wisdom which comes from above; hence, Jesus turns once again to the subject of divine providence in Matthew 7.7-10. Although this section is the “literary twin” of Matt 6.25-33, its placement after the saying about “dogs” and “swine” indicates that the emphasis here is on praying for divine provision of discernment rather of food, drink or clothing.

The disciple must “ask”, “seek” and “knock”—verbs often associated with prayer in the Old Testament—for the gift of discernment towards outsiders, trusting in the heavenly Father who cares and does not mislead his children by giving them stones and serpents when they ask for bread and fish.

In keeping with rabbinic practice of encapsulating the entire Torah into one maxim,* Jesus, having given his final word of interpretation of the Torah, sums up all this in one saying: “So (oun) whatever you wish that men would do to you, do so to them; for this is the law and the prophets” (Matt 7.12). This saying forms a literary “frame” with Matthew 5.17, and enfolds Jesus’ definitive interpretation of “the law and the prophets” which he had come to fulfill. Thus, in the Sermon Jesus has interpreted for all time the Torah of Israel, deriving thereby a whole way of life (worship and deeds of righteousness) proper to the kingdom which has “come near” (Matthew 4.17).

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* Two examples of other rabbis doing this in the Talmud:

Bar Kappara expounded: “What short text is there upon which all the essential principles of the Torah depend? In all thy ways acknowledge Him and He will direct thy paths (Prov 3.6).” (b. Berakoth. 63a)

On another occasion it happened that a certain heathen came before Shammai and said to him, “Make me a proselyte, on condition that you teach me the whole Torah while I stand on one foot.” Thereupon he repulsed him with the builder’s cubit which was in his hand. When he went before Hillel, he said to him, “What is hateful to you, do not to your neighbour: that is the whole Torah, while the rest is the commentary thereof; go and learn it.” (b. Sabbath 31a)