Matthew 7:6

καταπατήσουσιν for καταπατήσωσιν the subjunctive was a correction to a more regular construction.

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.

τὸ ἅγιον, i.e. ‘spiritual truths.’ Some have seen in the expression a reference to the holy flesh of the offering (Haggai 2:12). But this allusion is very doubtful; see Meyer on this passage.

κυσίν … χοιρῶν. Unclean animals; see the proverb quoted 2 Peter 2:22; cp. Philippians 3:2, βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας; also Hor. Ep. I. 2. 25, ‘vel canis immundus vel amica luto sus.’ See note on ch. Matthew 15:26.

μαργαρίτας. 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. Matthew 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.

μήποτε καταπατήσουσιν. The future indicative is sometimes used in final clauses in place of the subjunctive after ὅπως and ὄφρα, very rarely (in Classics) after μή. Goodwin, Greek Moods and Tenses, § 44, note 1.

ἐν τοῖς ποσίν. (1) ‘with their feet,’ or (2) ‘at their feet.’

This verse is a good example of Hebrew poetical form; the fourth line, καὶ στραφέντες ῥήξωσιν ὑμᾶς, being in parallel relation to the first, μὴ δῶτε κ.τ.λ.; the third, μήποτε καταπατήσουσιν κ.τ.λ. in relation to the second. Thus the appropriate actions are ascribed to the κύνες and the χοιροί.