The Bible does not prohibit bringing the price of dogs into God's house. Deuteronomy 23:17-18 states that the hire of a harlot or the price of a dog shall not be brought to the house of the LORD your God for any vowed offering, as both are an abomination to the LORD your God. In this context, the Hebrew word for dog refers to a male cult prostitute, tied to 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. Tithing the income from the sale of a dog or any other animal aligns with God's tithing laws and principles.

In biblical times, dogs were often used to tend or guard sheep, though they were considered contemptible, a task assigned to the lowest of people. Despite this, their role in herding flocks was not unknown, as dogs have been part of sheep herding across the world. This historical context highlights their significance in the shepherding life, mirroring the broader metaphor of Christ as the Good Shepherd and His Church as the sheep. Sheep dogs, particularly Border Collies, exemplify qualities that align with the responsibilities of ministers within the church. These dogs, bred for herding in Scotland, possess instinctive skills and high intelligence, quickly learning to obey voice and hand signals from their handlers. Their loyalty to their masters is profound, often refusing sustenance from anyone else, and they willingly risk themselves by facing predators or navigating dangerous terrain to protect or retrieve sheep. Such devotion reflects the ideal minister's commitment to serving Christ, the Chief Shepherd, by guiding and protecting the flock. Sheep dogs often drive sheep rather than lead them, as sheep naturally fear dogs and move away when approached. Similarly, a minister may need to motivate the congregation in the direction set by the Shepherd, not for personal purposes but to align with His will. Obedience to the Master's voice, awareness of surrounding signs, and a willingness to lay down one's life for the brethren are essential traits for both sheep dogs and ministers. Self-control is critical, as uncontrolled actions can scatter the skittish sheep, just as a minister must maintain a steady pace to avoid unsettling the flock. The command to "stay" poses a challenge for sheep dogs, as it does for ministers, requiring patience and focus to hold the flock in place without distraction. A sheep dog's loyalty must remain with the flock and the Master, resisting temptations or diversions that could leave the sheep vulnerable. This mirrors a minister's duty to avoid entanglements in worldly affairs and to guard the truth, ensuring the sheep remain on course until the Chief Shepherd issues a new command. Finally, the natural adversarial relationship between sheep and dogs, seen as predators, should not exist within the church. Ministers, as under-shepherds, must guide with gentle persuasion, not force, acting as helpers of joy rather than rulers over faith. Like faithful sheep dogs, their purpose is to tend the flock for their ultimate good, pleasing the Good Shepherd, Christ, in all they do.

In the Bible, dogs are viewed with contempt, reflecting a cultural perspective of squalor and nomadic poverty, portraying them as pariahs at the bottom of society. They are repeatedly depicted with a disgusting diet of leftovers, crumbs, and vomit, and are even shown as the only domesticated animal eating human flesh, a behavior so reprehensible to the ancient Israelites that the curse "May dogs eat your flesh" was wished upon enemies. In David's prayers in Psalm 59, he likens his enemies to dogs, growling and prowling around the city, wandering for food and howling if unsatisfied. Solomon, in Ecclesiastes 9:4, states that a living dog is better than a dead lion, placing dogs just slightly above the lowest status. The Hebrews saw dogs as groveling scavengers feeding on refuse, and when applied to people, it signified contempt and insignificance on the social scale. In Deuteronomy 23:17-18, the term "dog" refers to a sodomite, considered the lowest in Hebrew society, and their earnings were deemed an abomination, unfit as offerings to the LORD Thy God. Thus, the offering of a dog was blemished and unacceptable, reflecting a broader principle that offerings to Him must be without blemish, whole, and untainted by anything defiled in His sight.

In the exploration of life's uncertainties and the inevitability of death, a striking comparison is made between dogs and lions to illustrate the value of life over death. Dogs, often seen as contemptible, dirty, and scavenging creatures, are considered lowly in society, feeding on garbage and even the dead. Yet, a living dog is deemed better than a dead lion, a creature long regarded as noble, proud, and powerful, symbolizing kings and rulers across millennia. Under the sun, it is preferable to be alive, even in a despicable state, than to be dead, no matter how great or revered one was in life. The living dog still exists and holds the potential to improve its circumstances, while the dead lion has no further opportunity for change or impact. Death remains an enemy, marking the end of time and possibility for any being, regardless of status or past glory.

In the context of Jesus Christ's teachings, dogs are often portrayed with disdain, reflecting their status as pariahs in ancient Near Eastern society. They are seen as filthy creatures, living in filth and showing little concern for cleanliness, unlike more fastidious animals. Dogs are depicted as constantly hungry, on the edge of starvation, and willing to eat anything, including table scraps and discarded waste, often fighting viciously over meager resources. The Bible highlights their scavenging nature, showing them as ravenously hungry and potentially dangerous, capable of turning on people or children due to their desperate need for food. Jesus uses the term "dogs" metaphorically to describe certain people, as seen in His interaction with a Gentile woman in Mark 7, where He tests her faith by implying she and her daughter are "little dogs," a softened insult reflecting the Jewish view of Gentiles as lesser. Her humble and faithful response shows that not all in the world are to be considered dogs, indicating a distinction based on character and attitude. In Isaiah 56, God labels irresponsible, lazy, and greedy leaders of Judah as dogs, portraying them as self-centered and focused only on base desires, lacking noble values. Similarly, in Psalm 59, David describes Saul and his men as dogs, depicting them as cruel, contemptible individuals who abuse others for personal gain, driven by base emotions without moral restraint. In Philippians 3, Paul turns the epithet of "dogs" back on certain Jews who obstruct others from seeking God through self-serving and evil means, labeling them as evildoers attempting to derail the faith of the called. Revelation 22 further describes dogs as unclean, impure, and depraved individuals who despise what is holy, rejecting God's law and grace, thus excluding them from the New Jerusalem. These scriptural references collectively paint dogs as symbols of those who are profane, shameless, and malicious, often representing specific types of sinners or those who hinder spiritual growth. In Matthew 7:6, Jesus warns against giving what is holy to dogs, using them alongside pigs as metaphors for those who are unworthy of receiving valuable spiritual truths. Dogs, in this context, represent individuals in the world who might trample sacred teachings and turn to attack those who offer them. Jesus advises His disciples to evaluate whether someone exhibits dog-like traits—marked by contempt for God's law, a refusal to repent, and a desire to continue in sin—before sharing holy things, emphasizing prudent judgment in interactions with the world to avoid unnecessary conflict or harm. He instructs that if such individuals show violent opposition or abuse, it is wise to withdraw, recognizing that God has not called them at that time, and further efforts would be futile. Through these teachings, Jesus underscores the importance of discernment, urging His followers to be shrewd and peaceful, avoiding situations where their witness would be rejected or met with hostility.

In the region of Tyre and Sidon, Jesus encountered a Gentile woman seeking healing for her daughter. Though His mission was primarily to the lost sheep of Israel, He initially seemed to disregard her plea, and the disciples wished to send her away. Testing her faith, He used the term "dogs" to refer to Gentiles, employing a milder word akin to a household pet rather than the harsh epithet commonly used by Jews, who viewed dogs as unclean scavengers, useful only for shepherding and restricted within cities. Despite this apparent rebuff, the woman persisted with humility and wit, acknowledging her status yet pleading for even the crumbs that fall from the table. Pleased with her response, Jesus immediately healed her daughter, demonstrating His mercy even to those outside His primary ministry.