Abstract
Every commentator struggles with the interpretation of Matthew 7.6, because the tantalizing image of ‘casting pearls before swine’ is so enigmatic. The interpretation offered here deals with the puzzle of the meaning of the proverb by reading it alongside verses 1–5. The argument suggests that the command not to judge (v. 1) is to be understood in a strong or hard sense (i.e. do not condemn) that does not undermine the use of judicious judgement in a weaker or softer sense (i.e. careful discernment and judgement). The need for careful judgement is relevant to relationships in the Christian community and the need, positively, to treat brothers and sisters as holy, as precious pearls who should never be thrown to the dogs or pushed into the mud through damning criticism, and not to be tempted, negatively, to waste their pearls of wisdom in rebuking their brothers and sisters, because they may end up trampled underfoot (v. 6). In this way, the danger of judgementalism is highlighted, but not at the expense of discernment and careful judgement.
In trying to write a commentary on the Sermon on the Mount, a colleague and myself found Matthew 7.6 the most difficult verse to deal with. 1 We discovered that other commentators struggled with its interpretation, too. 2 The interpretation offered here builds upon our commentary and presents something of a Matthean reading, i.e. seeking to understand this proverbial verse in relation to the verses preceding it. But, first, the issue of ‘judging’.
The moralizing tendency to judge others is strong, and not only in certain forms of religion. It is tempting and too easy to pick faults in others. In our sophisticated, modern sense of superiority, we may try to avoid judging people in our own day with fancy politically correct footwork, yet often judge and criticize our predecessors with little appreciation of their context and times. Those who have eschewed religion often delight in moralizing about past religion with a non-historical approach that is insensitive to religious perceptions and taboos, while ignoring current ideologies and ‘no-go’ areas that affect them.
The human reality is that there is always something that can be criticized or that does not match up to some illusory perfection. Judging others is easy. We all do it. We can enjoy (or get into the habit of) criticizing others from the comfort of distance or we criticize harshly without moderation or sense of balance those we perceive as ‘hurting’ us. Not judging is what is difficult, as Jesus perceived and why he proclaimed ‘Judge not’ (Matt. 7.1). If we persist in ‘nit picking’ others or criticizing them, Jesus declares, we should not be surprised to find that we will be judged the same way. This is a kind of spiritual lex talionis: measure for measure (v. 2b). As we criticize, so will we be criticized. As we judge, so will we be judged. But Jesus goes even further: what can be criticized in our own lives will seem like a massive great beam of wood alongside the tiny specks of sawdust that we disapproved of in others (vv. 3–5). Who are we to judge others? And so Jesus challenges his hearers: take the log out of your own eye first (v. 5a); let the one who is without sin cast the first stone (John 8.7); put your own house in order before you presume to talk about other people’s houses.
It is common at this point to make a theological move that suggests that not judging people entails not weighing or evaluating others. According to the great New Testament scholar, Eduard Schweizer, Jesus seeks our liberation from living by ‘the categories of weighing, measuring, and classifying’. 3 And according to the popular spiritual writer Henri Nouwen, judging ‘is an arrogant and pretentious act that shows blindness not only toward others but also toward ourselves’. For him, those who are truly anchored in God ‘do not need to evaluate, criticize, or weigh the importance of others’. 4
Although there is obvious truth in this, can we escape the need to weigh, evaluate and measure others and their actions, as well as (primarily) our own? Part of the problem may be that the word ‘judge’ has a wide range (in Greek and English) from making a decision to making a judgement to criticizing to condemning. It is hard to imagine that Jesus is asking us not to engage in any discernment or not to make any critical judgements about matters. A strong case can be made for Jesus primarily thinking of criticism of others that is so harsh that it condemns them. Condemning others implies that somehow we stand outside ordinary humanity. Clearly, when we presume to judge others in this strong sense we play God and the results can be demonic. Who are we to condemn others, to pronounce a final verdict on them? This is God’s role, not ours. This is not only to contradict loving our neighbour it is, also, to transgress on divine territory – and that is a dangerous thing to do. On this reading, we can imagine Jesus saying: if you presume to act like God, how do you think God will act with you?
As Matthew 7.1–5 could be misread to suggest that disciples should exercise no discrimination or discernment, the presence of verse 6 helps to correct that interpretation, 5 because the proverb suggests that we would be lacking in common sense to treat dogs and pigs as if they were human by giving them what is holy or precious. Similarly, we can lack common sense in how we deal with people if we exercise no judgement (in the softer sense): discrimination or discernment.
Although commentators often uncouple verse 6 from verses 1–5, there is much to be said for reading them in sequence, as the Gospel writer provided them. Indeed, by maintaining this Matthean link, we are provided with an opportunity for understanding. Although everyone accepts that verse 6 is a puzzle
6
and has been interpreted in a number of very different ways,
7
it is best read in connection with the previous verses that warn about judging members of the fellowship. In this context of Christian community, there are two ways of trying to understand the problems of giving ‘pearls to swine’ that seek to make most sense within Matthew 7.1–6:
If holy things/pearls ‘could refer to the character of the brother or sister’,
8
then sacred and precious fellow disciples should not be exposed to the humiliation of damning criticism (condemnation) by their brothers and sisters that leaves them in the mire or at the mercy of dogs. If that which is holy/precious refers to the pearls of wisdom of those tempted to correct a fellow disciple (7.4), then the consequence could be dramatic: ‘if you take someone to task, are you not liable to find your pearl of wisdom trampled underfoot and your good name torn to pieces?’
9
So, to summarize, if Jesus commands us not to judge (i.e. condemn or anathematize) or to be judgemental (especially towards fellow disciples) this does not mean that the disciple is not to judge (i.e. use discernment) or to use critical ability or common sense in dealing with people. 10 However, disciples should certainly be judicious in their dealings with beloved fellow believers and not force what they regard as precious on to others (even their pearls of wisdom). The consequences of failing to act in these ways are very unpleasant, as Jesus suggests. 11
As Matthew 7.6 is a proverb it can, of course, be used with other meanings in other contexts. But any interpretation which tends towards judgementalism and the condemnation of others has become totally detached from Matthew’s Gospel and forgotten the link with Matthew 7.1–5.