Casting Pearls Before Swine Quotes

To be called to a life of extraordinary quality, to live up to it, and yet to be unconscious of it is indeed a narrow way. To confess and testify to the truth as it is in Jesus, and at the same time to love the enemies of that truth, his enemies and ours, and to love them with the infinite love of Jesus Christ, is indeed a narrow way. To believe the promise of Jesus that his followers shall possess the earth, and at the same time to face our enemies unarmed and defenceless, preferring to incur injustice rather than to do wrong ourselves, is indeed a narrow way. To see the weakness and wrong in others, and at the same time refrain from judging them; to deliver the gospel message without casting pearls before swine, is indeed a narrow way. The way is unutterably hard, and at every moment we are in danger of straying from it. If we regard this way as one we follow in obedience to an external command, if we are afraid of ourselves all the time, it is indeed an impossible way. But if we behold Jesus Christ going on before step by step, we shall not go astray.

Matthew 7:6 Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.

Don't risk your life for those that doesn't love your life, lest you end up in regrets if not death.

Didn't Jesus say something disparaging about casting pearls before swine?

Nature does not cast pearls before swine. There is just as much beauty visible to us in the landscape as we are prepared to appreciate,—not a grain more.

Don’t cast pearls before swine, as the old saying goes. And you might think that’s harsh. But training your child not to sleep, and rewarding him with the antics of a creepy puppet? That’s harsh too. You pick your poison, and I’ll pick mine.

Do not cast pearls before swine. If people are not listening to you, stop talking to them.

The model provided by biblical parables is strongly influential in the following story, from Scivias I, 2, 32, in which Hildegard develops her motif of the ‘pearl’ as a symbol for humanity: The same lord who lost his sheep but so gloriously restored it to its life, also owned a costly pearl. The same happened again: the pearl was lost, and it fell into the ugly dirt. But he did not leave it lying in the dirt. He lifted it out carefully, and he cleaned it of the mud into which it had fallen, like gold purified in the furnace. He restored it to its former beauty till it gleamed even brighter than before. The probable sources of this story reveal something of Hildegard’s methods as a maker of new narratives. The basic message is the same as that of the parable of the Lost Sheep (Matthew 18:12–14), but she draws on other New Testament passages such as the parable of the Costly Pearl for which a merchant sold everything he had (Matthew 13:45–6). There is perhaps also an echo of the command not to ‘cast your pearls before swine’ (Matthew 7:6), since if they lie in the mud they are useless. Taken together these echoes of Hildegard’s biblical reading blend into a new motif which she can add to the storehouse of her memory and bring out for use when appropriate.18

Do not cast your pearls before swine.

Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.

It was was very important not to cast any pearls before swine -- especially when one of the swine was trying to keep kosher.

There comes a point when careful argumentation fails, a time when we are "casting pearls before swine." As Proverbs tells us: "Don't answer a fool according to his folly, lest you also be like him" (Prov. 26:4). Reason is wasted. Other tools must come to play. And humor can penetrate deeply where arguments get clogged. Humor can shake us out of our own mental cave and force us to see our silliness from another person's angle.

How could it be you?” Li Wuxin’s face was as pale as dry wax. His silver tongue that had been flapping away a moment ago tied itself into a knot as he stuttered, “We haven’t heard a word from you since you left Rufeng Sect. Here we thought you went off to wander the world; yet who knew you—you were actually down here in the muck, casting pearls before swine!” Chu Wanning snorted, his eyes cool. “You think I’m a pearl? I’m flattered.

These men have never sought popular approval, nor numbers of followers. They are indifferent to these things, for they know how few there are in each generation who are ready for the truth, or who would recognize it if it were presented to them. They reserve the "strong meat for men," while others furnish the "milk for babes." They reserve their pearls of wisdom for the few elect, who recognize their value and who wear them in their crowns, instead of casting them before the materialistic vulgar swine, who would trample them in the mud and mix them with their disgusting mental food.

Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction. A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the most powerful enemies to oppress them are commonly baffled and disappointed. . . . [H]e is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions. I do not wish you to oppose any body’s religion, but every body’s wickedness. Perhaps there are few surer marks of the reality of religion, than when a man feels himself more joined in spirit to a true holy person of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, every one in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws. . . . Many from a real or pretended fear of the imputation of hypocrisy, banish from their conversation and carriage every appearance of respect and submission to the living God. What a weakness and meanness of spirit does it discover, for a man to be ashamed in the presence of his fellow sinners, to profess that reverence to almighty God which he inwardly feels: The truth is, he makes himself truly liable to the accusation which he means to avoid. It is as genuine and perhaps a more culpable hypocrisy to appear to have less religion than you really have, than to appear to have more. . . . There is a scripture precept delivered in very singular terms, to which I beg your attention; “Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke him, and not suffer sin upon him.” How prone are many to represent reproof as flowing from ill nature and surliness of temper? The spirit of God, on the contrary, considers it as the effect of inward hatred, or want of genuine love, to forbear reproof, when it is necessary or may be useful. I am sensible there may in some cases be a restraint from prudence, agreeably to that caution of our Saviour, “Cast not your pearls before swine, lest they trample them under their feet, and turn again and rent you.” Of this every man must judge as well as he can for himself; but certainly, either by open reproof, or expressive silence, or speedy departure from such society, we ought to guard against being partakers of other men’s sins.

The mid-seventeenth-century conflict is usually presented as a war between king and Parliament, the latter representing the rising merchant and manufacturing classes. The final “glorious revolution” established the primacy of Parliament. And also registered victories for the rising bourgeoisie. One not inconsiderable achievement was to break the royal monopoly on the highly lucrative slave trade. The merchants were able to gain a large share of this enterprise, a substantial part of the basis for British prosperity. But there also were wild men in the wings—much of the general public. They were not silent. Their pamphlets and speakers favored universal education, guaranteed health care, and democratization of the law. They developed a kind of liberation theology, which, as one critic ominously observed, preached “seditious doctrine to the people” and aimed “to raise the rascal multitude … against all men of best quality in the kingdom, to draw them into associations and combinations with one another … against all lords, gentry, ministers, lawyers, rich and peaceable men.” Particularly frightening were the itinerant workers and preachers calling for freedom and democracy, the agitators stirring up the rascal multitude, and the authors and printers distributing pamphlets questioning authority and its mysteries. Elite opinion warned that the radical democrats had “cast all the mysteries and secrets of government … before the vulgar (like pearls before swine),” and have “made the people thereby so curious and so arrogant that they will never find humility enough to submit to a civil rule.” It is dangerous, another commentator ominously observed, to “have a people know their own strength”—to learn that power is “in the hands of the governed,” in Hume’s words.

Now back to the p—Sealord. Reports aside, what do we really know about this Dilys Merimydion?” “We know that he’s wealthy, he’s a skilled warrior, he’s handsome, charming, and helped save the world from a dread god who would have plunged the whole of Mystral into unending winter,” Autumn added. “Not to ruin your determination to find something wrong with him, Viviana, but that last one tells me all I need to know. The man literally helped save the world.” She shrugged. “I can spend three months of my time being nice to him for that.” Spring sighed. “Yes, yes, but in the reports I’ve read, there isn’t one bad thing about him listed. Not one, and that’s just not normal.” “You’re complaining because the reports say Dilys Merimydion is a good man?” Summer shook her head. “Not just good. Too good. As in too good to be true. I’m just saying, something smells fishy to me." Autumn laughed. “You know, there’s a good joke in that remark.” Spring rolled her eyes. “Don’t. Please. Spare us.” In addition to her addiction to food, Autumn possessed a terrible love for pranks, puns, and bad jokes. Which, of course, she took inordinate glee in inflicting on her family. Autumn sniffed with mock indignation. “As if I would cast my pearls before swine. What were we talking about again? Oh, yes, Dilys Merimydion. The Scrumptious Sealord.” “Oh, dear gods,” Spring groaned. “You’ve nicknamed him. Alliteratively.” “I thought about Delicious Dilys. Or Manly Merimydion. After all, from what Storm said, he’s very easy on the eyes. I don’t know, after ten years of being pursued by the Verminous Vermese, I’m looking forward to being courted by a handsome, young suitor who actually respects women and considers them—gasp!—real human beings. Like men, but without the dangly bits. Shocking, I know, but there you have it.” Summer couldn’t help it. She started laughing. Spring glowered. “Stop that! Don’t encourage her!” She turned the glower on Autumn and said, “Aleta Seraphina Helen Rosalie Violet Coruscate, can you please, for one moment, take this seriously?” “You’re taking it seriously enough for the three of us, dearest Viviana.” Autumn lowered her voice and boomed..."he must be investigated. Something about him smells fishy.” Cupping a hand over her mouth, she quipped to Summer in a loud aside, “I dunno, do you think maybe it’s—you know—the gills?” Summer covered her mouth with both hands and spluttered with laughter.

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” —Matthew 7:6 (Bible).

If you remove the negative people from your life, God will bring positive people into it. Is your inner circle of friends holding you back? Are those closest to you with you but not for you? If you find that it takes constant effort to win their support and encouragement, they likely don’t understand your destiny. The Scripture says, “Do not throw your pearls before swine” (Matthew 7:6 NASB). You could say your pearl is your gift, your personality. It’s who you are. When you get around true friends, people who really believe in you, they won’t be jealous of your gifts. They won’t constantly question who you are. They won’t try to talk you out of your dreams. It will be just the opposite. They’ll help you polish your pearl. They’ll give you ideas. They’ll connect you with people they know. They’ll help push you further along. Do not waste time with people who don’t value your gifts or appreciate what you have to offer. That’s casting your pearl before swine. Those closest to you should celebrate who you are and be happy when you succeed. They should believe the very best of you. If that doesn’t describe those in your inner circle, move them out. You can be nice. You can still be friends from a distance. But your time is too valuable to spend with people who are not 100 percent for you. It’s not the quantity of friends that’s important; it’s the quality of friends.

The Good Book says never to cast your pearls before swine.” “Yes, well, it also says never to eat shellfish, and I had a cracking huge lobster last night.” He barked out a harsh, caustic laugh that did nothing to soften the pinched lines of worry casting his features into stark and savage relief. “I don’t know whether to be delighted or infuriated with you.

Sometimes, it's not worth investing words in those who don't value dialogue or listen with an open heart. Like casting pearls before swine, it's better to conserve our energy and share our wisdom with those who truly seek understanding and connection.

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

The psalmist reminds us that caution in these things is proper: "Come and hear, all ye that fear God, and I will declare what he hath done for my soul" (Ps. 66:16) and our Lord cautions us not to "cast pearls before swine" (Matt. 7:6). The pearls of a Christian are, perhaps, his choice experiences of the Lord's power and love in regards to his soul. These should not casually be made public, lest we provide an occasion for disreputable persons to make fun of what they cannot understand.

The path of discipleship is narrow, and it is fatally easy to miss one's way and stray from the path, even after years of discipleship. And it is hard to find. On either side of the narrow path deep chasms yawn. To be called to a life of extraordinary quality, to live up to it, and yet to be unconscious of it is indeed a narrow way. To confess and testify to the truth as it is in Jesus, and at the same time to love the enemies of that truth, his enemies and ours, and to love them with the infinite love of Jesus Christ, is indeed a narrow way. To believe the promise of Jesus that his followers shall possess the earth, and at the same time to face our enemies unarmed and defenceless, preferring to incur injustice rather than to do wrong ourselves, is indeed a narrow way. To see the weakness and wrong in others, and at the same time refrain from judging them; to deliver the gospel message without casting pearls before swine, is indeed a narrow way. The way is unutterably hard, and at every moment we are in danger of straying from it. If we regard this way as one we follow in obedience to an external command, if we are afraid of ourselves all the time, it is indeed an impossible way. But if we behold Jesus Christ going on before step by step, we shall not go astray.

Let us no longer cast the precious pearl of time before swine to gain a moment of diversion, but spend it for God to gain in eternity.

It would have been helpful (Psalm 39:2) if David had felt able to tell us the sort of thing he was fearful he might say in the presence of someone with no profession of faith. We can, of course, try to guess. We have all heard Christians speak in such a carelessly confident way about dying that their testimony sounded glib and brash, failing to take into account the solemnity of death, or that in the majority of cases it comes as an unwelcome intruder into a life we are loathe to leave. Again, have we not heard Christians speak of death – or pray for someone seriously ill – as if death was the very worst thing that could possibly happen (whereas the truth is that for a Christian, considered solely as an individual, setting aside relationships and responsibilities, to die is the very best thing that can happen)! David discovered that the ending of earthly life and the advent of death was, putting it mildly, a hurdle to be faced, and a task to be prepared for. First, be careful what we say – and maybe best say nothing. Dying without being afraid is one of the pearls of great price of being a Christian, so be careful, in the words of Jesus, not to cast this pearl before swine. A calm and unanxious demeanour could well speak louder than words. And, secondly, David certainly does tell us how we can go about cultivating this – in the threefold directive implied in 39:7–8. As ever that great old song ‘Turn your eyes upon Jesus’ strikes the essential note – or as David put it: ‘my hope is in you’. Are you in the prime of life? Are you in the later years when death waits round the corner? Are you, by divine sovereign appointment, in a terminal illness? Whatever: turn your eyes on Jesus and keep them fixed there. Beyond this, we must take up Paul’s motto – to have a conscience void of offence towards God and man always (Acts 24:16), for is that not what David is saying in Psalm 39:8? Yes, of course, all our sins were anticipated at Calvary and covered there, but what was done once and for all on the Cross becomes real all over again in our experience as we obey the divine command that all men everywhere should repent (Acts 17:30). The third strand in a ‘good death’ is the repute among others that we leave behind – a ‘savour of Christ among those who are being saved and among those who are perishing’ (2 Cor. 2:15, niv).

You gave this man everything, including your body, and you were not married to him. That is casting your pearls before swine, and look what happened.

It is like casting our pearls before swine. Swine are not evil; they are simply ignorant of the worth of pearls and trample upon them unaware.

neither cast ye your pearls before swine.

you will never please everyone, nor should pleasing everyone be your goal. For example, to seek the approval of someone who is lazy or jealous is to cast your pearls before swine. You will find that God rarely uses a person whose main concern is what others are thinking.

Miss O’Hara certainly had to cast her pearls before a dismal lot of swine, who looked like the type of vague, drawn old men who molested children at matinees.

Bernard was determined to cleanse from the Church all forms of corruption, including intellectual corruption. That meant a return to first principles, especially those of Saint Augustine, that “from this hell on earth there is no escape except through the grace of the Savior Christ, our Lord and God.”2 Bernard had heard a great deal about Abelard’s teachings. He didn’t like what he had heard. “[Abelard] casts what is holy before dogs,” was how Saint Bernard put it in a letter, “and pearls before swine.”3 Sic et Non and Abelard’s other works “run riot with a whole crop of sacrileges.” Bernard was especially offended by how Abelard had held the Church’s great authorities up to logical scrutiny, criticizing their conflicting views on the Trinity and

we have the power of spoken thought—words! It is a gift that can be used against us…or by us. It is a pearl that we can cast before swine or use to call upon the divine.

This is why Jesus taught in parables to the masses, and gave the inner or esoteric teachings and practices to his disciples only (Luke 8:10). Jesus also instructed the disciples not to reveal inner or esoteric teachings and practices to the unprepared when he told them not to cast their pearls before swine (Matthew 7:6).