The Bible does not prohibit bringing the price of dogs into God's house, though some misunderstand Deuteronomy 23:17-18. The Hebrew word for dog in this context refers to a male cult prostitute, as clarified by the surrounding verses addressing religious rites involving sexual acts. Similarly, Revelation 22:15 mentions dogs alongside sorcerers and the sexually immoral, indicating categories of unrepentant and degenerate humans excluded from God's Kingdom. Literal dogs, however, are part of the animal creation over which God has given man dominion.

In the Bible, dogs are depicted in a starkly negative light, reflecting a cultural perspective of squalor and nomadic poverty. They are portrayed as pariahs at the bottom of society, feeding on disgusting leftovers, crumbs, and vomit, with scriptures twice mentioning a dog returning to its vomit. Most reprehensibly, among domesticated animals in Scripture, the dog is the only one shown eating human flesh, leading to the curse, "May dogs eat your flesh," wished upon enemies. In Psalm 59, David likens his enemies to dogs, growling and prowling around the city, wandering for food and howling if unsatisfied. Goliath, in his confrontation with David, scornfully asks if he is a dog to be approached with sticks. Solomon, in Ecclesiastes 9:3-4, states that a living dog is better than a dead lion, placing the dog just above the lowest rung on the social scale. The apostle Paul warns Christians in Philippians 3:2 to beware of dogs, referring to hypocritical Judaizers. Jesus Christ advises not to give what is holy to dogs, meaning not to share God's word with unbelieving scoffers. In Deuteronomy 23:17-18, the term "dog" is applied to sodomites, considered the lowest in Hebrew society, and their earnings are deemed an abomination, unfit as offerings to the LORD God. This reflects a broader principle that offerings to God must be unblemished and holy, free from any taint or defilement, as anything associated with dogs is seen as unclean and unacceptable in the context of sacred giving.

In the exploration of life and death under the sun, the symbolism of the dog emerges as a poignant contrast to the lion. Dogs, viewed as contemptible, dirty, and scavengers that consume even the dead, represent the lowly and despicable in society. Yet, a living dog is deemed better than a dead lion, a creature long regarded as noble, proud, and powerful, a symbol of kings and rulers. In this world, it is preferable to be alive, even in humble or despised circumstances, than to be dead, no matter how great one's past glory or authority. The living dog still has the chance to improve its lot, while the dead lion, despite its former majesty, has no further opportunity. Death, as an enemy, marks the end of possibility, underscoring the value of life, however lowly, over the finality of death.

In the catalog of Revelation 22, an additional element, "dogs," appears as the first behavioral element, distinct from the list in Revelation 21:8. This term likely carries a symbolic meaning, potentially linked to the concept of sexual immorality as referenced in Deuteronomy 23:18, where "dog" appears to denote a male prostitute. This connection suggests that "dogs" may represent individuals engaged in illicit sexual practices, aligning with the broader theme of behaviors that exclude one from God's Kingdom.

The name Caleb, in Hebrew, means dog. At that time, the term dog was associated with evil or low stature, not loyalty. However, Caleb, through his actions, became a man of great loyalty and faith, effectively changing the connotation of his name. When defined by his character in the Scriptures, Caleb is seen as a man of loyalty, despite the original negative implication of his name.

In the context of Matthew 7:6, where Jesus instructs His disciples not to give what is holy to dogs or cast pearls before swine, the symbol of the dog carries significant weight. Dogs, as viewed in the biblical perspective, are often seen as pariahs of society, particularly in the ancient Near East, where they were detested and considered filthy. They roamed the streets as scavengers, always on the edge of starvation, ravenously hungry, and known to turn mean and cruel. The Bible portrays them as eating table scraps and discarded items, willing to consume anything, and often fighting viciously over meager resources. Scripturally, dogs are associated with uncleanness, lacking the characteristics of clean animals as defined in Leviticus 11, since they neither have cloven hooves nor chew the cud. They are carrion-eating scavengers, capable of consuming human flesh, as seen in the account of Jezebel, marking them as particularly detestable in God's sight for food. In Isaiah 56, leaders of Judah are likened to dogs for their irresponsibility, laziness, greed, and self-centeredness, showing a focus on base, sensual desires without noble values. Psalm 59 describes David's pursuers under Saul as dogs, portraying them as sinful, cruel, and contemptible individuals who use others for personal gain without regard for standards. In Philippians 3, Paul refers to certain Jews as dogs, identifying them as evildoers who obstruct others from seeking or worshipping God through self-serving means. Revelation 22:15 lists dogs among the excluded sinners from the New Jerusalem, implying they are unclean, depraved, contemptible, and shameless, despising what is holy and rejecting God's law and grace. In Mark 7, Jesus uses the term "little dogs" to address a Gentile woman, testing her attitude, though softening the insult typically used by Jews to demean Gentiles as inferior. Her humble and faithful response leads to an exception, showing that not all in the world are dogs, as character and reaction matter. In II Peter 2, dogs are metaphorically linked to revolting habits, such as eating their own vomit, illustrating a converted person returning to consume polluted knowledge they had rejected through repentance, an act of folly in God's eyes akin to choosing toxic waste over the purity of His Word. Thus, in the metaphor of Matthew 7:6, dogs represent specific individuals in the world who are intrinsically unclean, profane, and resistant to holy things. They are likely to trample valuable spiritual truths underfoot and turn to attack, embodying a segment of society marked by deep sinfulness and contempt for God's ways. Jesus permits His followers to evaluate such individuals as dogs, advising prudence in interactions to avoid casting what is holy before those who will neither appreciate nor respect it, thereby saving themselves from grief and potential harm.

In Philippians chapter 3, Paul introduces a vivid image concerning certain individuals troubling the church in Philippi. He portrays these men as akin to hunting dogs, like bloodhounds with their noses to the ground, relentlessly sniffing out their trail. With restless energy, they pursue their prey, the Christians, refusing to relent. Paul depicts them doggedly following, bringing persecution through subtle and sometimes overt means to draw believers away from the truth of God. He warns the Philippians to beware of these individuals, labeling them as evil workers, highlighting their dedication and labor in opposition to the faithful.

In Philippians 3, Paul employs the metaphor of a dog to describe the Judaizers who were attempting to deceive the congregation. He uses this term of reproach, typically applied by Jews to Gentiles due to their indiscriminate eating habits, to turn the accusation back on these Judaizers. Paul suggests that they are like dogs, guided by base instincts, following after refuse and garbage, not discerning the true path. This imagery highlights their misguided efforts to undermine the faith of the believers by promoting external rituals and works for salvation, rather than the spiritual truth Paul advocates. Through this metaphor, Paul emphasizes the need for the Philippians to remain vigilant against such deceptive influences that could lead them astray from the genuine worship of God in the Spirit and rejoicing in Christ Jesus.