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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 25:1–4.
Here is, I. A direction to the judges in scourging malefactors, Deu 25:1-3. 1. It is here supposed that, if a man be charged with a crime, the accuser and the accused (Actor and Reus) should be brought face to face before the judges, that the controversy may be determined. 2. If a man were accused of a crime, and the proof fell short, so that the charge could not be made out against him by the evidence, then he was to be acquitted: "Thou shalt justify the righteous," that is, "him that appears to the court to be so." If the accusation be proved, then the conviction of the accused is a justification of the accuser, as righteous in the prosecution. 3. If the accused were found guilty, judgment must be given against him: "Thou shalt condemn the wicked;" for to justify the wicked is as much an abomination to the Lord as it is to condemn the righteous, Pro 17:15. 4. If the crime were not made capital by the law, then the criminal must be beaten. A great many precepts we have met with which have not any particular penalty annexed to them, the violation of most of which, according to the constant practice of the Jews, was punished by scourging, from which no person's rank or quality did exempt him if he were a delinquent, but with this proviso, that he should never be upbraided with it, nor should it be looked upon as leaving any mark of infamy or disgrace upon him. The directions here given for the scourging of criminals are, (1.) That it be done solemnly; not tumultuously through the streets, but in open court before the judge's face, and with so much deliberation as that the stripes might be numbered. The Jews say that while execution was in doing the chief justice of the court read with a loud voice Deu 28:58, Deu 28:59, and Deu 29:9, and concluded with those words (Psa 78:38), But he, being full of compassion, forgave their iniquity. Thus it was made a sort of religious act, and so much the more likely to reform the offender himself and to be a warning to others. (2.) That it be done in proportion to the crime, according to his fault, that some crimes might appear, as they are, more heinous than others, the criminal being beaten with many stripes, to which perhaps there is an allusion, Luk 12:47, Luk 12:48. (3.) That how great soever the crime were the number of stripes should never exceed forty, Deu 25:3. Forty save one was the common usage, as appears, Co2 11:24. It seems, they always gave Paul as many stripes as ever they gave to any malefactor whatsoever. They abated one for fear of having miscounted (though one of the judges was appointed to number the stripes), or because they would never go to the utmost rigour, or because the execution was usually done with a whip of three lashes, so that thirteen stripes (each one being counted for three) made up thirty-nine, but one more by that reckoning would have been forty-two. The reason given for this is, lest thy brother should seem vile unto thee. He must still be looked upon as a brother (Th2 3:15), and his reputation as such was preserved by this merciful limitation of his punishment. It saves him from seeming vile to his brethren, when God himself by his law takes this care of him. Men must not be treated as dogs; nor must those seem vile in our sight to whom, for aught we know, God may yet give grace to make them precious in his sight.
II.A charge to husbandmen not to hinder their cattle from eating when they were working, if meat were within their reach, Deu 25:4.
This instance of the beast that trod out the corn (to which there is an allusion in that of the prophet, Hos 10:11) is put for all similar instances. That which makes this law very remarkable above its fellows (and which countenances the like application of other such laws) is that it is twice quoted in the New Testament to show that it is the duty of the people to give their ministers a comfortable maintenance, Co1 9:9, Co1 9:10, and Ti1 5:17, Ti1 5:18. It teaches us in the letter of it to make much of the brute-creatures that serve us, and to allow them not only the necessary supports for their life, but the advantages of their labour; and thus we must learn not only to be just, but kind, to all that are employed for our good, not only to maintain but to encourage them, especially those that labour among us in the word and doctrine, and so are employed for the good of our better part.
Historical interpretation
Seventeen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. Mine answer to them that do examine me is this, Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? Or I only and Barnabas, have not we power to forbear working? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. [Deuteronomy 25:4] Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. [Deuteronomy 25:4]
Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans, the widows, the afflicted, and strangers in distress, as having that God for the examiner of his accounts who has committed the disposition to him. Distribute to all those in want with righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, "You eat up the milk, and clothe yourselves with the wool;" [Ezekiel 34:3] and in another passage, "Must you alone live upon the earth"? [Isaiah 5:8] Upon which account you are commanded in the law, "You shall love your neighbour as yourself." [Leviticus 19:18] Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "You shall not muzzle the mouth of the ox which treads out the grain;" [Deuteronomy 25:4; 1 Corinthians 9:9] but that you should do it with moderation and righteousness. As, therefore, the ox that labours in the threshing-floor without a muzzle eats indeed, but does not eat all up; so do you who labour in the threshing-floor, that is, in the Church of God, eat of the Church: which was also the case of the Levites, who served in the tabernacle of the testimony, which was in all things a type of the Church.
Not muzzle: St. Paul understands this of the spiritual labourer in the church of God, who is not to be denied his maintenance. 1 Cor. 9. 8, 9, 10.
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Summary
Deuteronomy 25:4, "Thou shalt not muzzle the ox when he treadeth out [the corn]," is a concise yet profoundly insightful command from the Mosaic Law. Far from being merely an agricultural regulation, this verse encapsulates foundational principles of divine justice, compassion for creation, and the equitable compensation for labor. It reveals God's character as one who cares for the well-being of all His creatures and who demands fairness in all human interactions, particularly concerning those who exert effort for the benefit of others.
Context
Literary Context
This verse is situated within the broader legal corpus of Deuteronomy, specifically in a section (chapters 22-25) that deals with a diverse array of civil, social, and ethical regulations. These laws follow the Ten Commandments and elaborate on their principles, providing practical applications for daily life in ancient Israel. The immediate context of Deuteronomy 25 includes laws concerning judicial fairness (verses 1-3), followed by this command about the ox, and then regulations regarding levirate marriage (verses 5-10), weights and measures (verses 13-16), and the Amalekites (verses 17-19). The placement of this seemingly simple agricultural law amidst more complex social statutes underscores its fundamental importance as a principle of justice and humane treatment applicable across various spheres of life, from animal welfare to human relationships and economic practices. Its brevity and directness make it a memorable aphorism, easily recalled and applied.
Historical & Cultural Context
The command in Deuteronomy 25:4 directly addresses a common and essential agricultural practice in ancient Israel: threshing. After the grain harvest, stalks of wheat or barley were spread on a threshing floor, a hard, flat surface, often exposed to the wind. Oxen, typically yoked together, would then be driven over the grain repeatedly. Their weight and hooves would break open the husks, separating the valuable kernels from the inedible chaff and straw. This was arduous and dusty work, often performed under the hot sun. Muzzling the ox would prevent it from eating any of the grain it was diligently working to process, thereby denying it immediate sustenance and a small, natural reward for its labor. Such a practice would be cruel, exploitative, and potentially diminish the animal's strength and productivity. The law, therefore, serves as a direct prohibition against a harsh and unjust practice, highlighting God's concern for the welfare of His working animals and setting a precedent for ethical labor practices.
Key Themes
Deuteronomy 25:4 contributes significantly to several overarching themes within the book of Deuteronomy and the broader Pentateuch. Primarily, it champions Divine Justice and Equity, reflecting God's character as a righteous judge who demands fairness not only among humans but also in the treatment of animals. This principle of justice is foundational to the entire Deuteronomic code, which repeatedly calls Israel to administer justice impartially, as seen in Deuteronomy 16:18-20. Secondly, it underscores Compassion and Welfare for Creation, demonstrating God's concern for the well-being of all living things, even those used for labor. This theme resonates with other laws that protect animals, such as the command not to take a mother bird with her young in Deuteronomy 22:6-7, or the Sabbath rest for animals in Deuteronomy 5:14. Finally, the verse implicitly establishes the principle of Fair Compensation for Labor. If an animal is entitled to partake of the fruit of its toil, how much more should a human laborer be justly rewarded for their effort? This principle is a cornerstone of biblical ethics regarding work and remuneration, echoing throughout the wisdom literature and prophetic calls for social justice, such as in Leviticus 19:13.
Exposition and Analysis
Key Word Analysis
This verb (H2629) means "to stop up," "to tie up the mouth," or "to restrain." In this context, it refers specifically to placing a device over an animal's mouth to prevent it from eating. The command is a direct and unequivocal prohibition against this act, emphasizing the immediate and tangible impact on the working animal. The simplicity of the verb highlights the directness of the divine injunction against exploitation.
This common noun (H7794) refers to a bullock, steer, or ox, typically a castrated male bovine used for heavy labor such as plowing, drawing carts, or, as here, threshing grain. The choice of the ox, a powerful and indispensable animal for agricultural societies, underscores the practical and economic significance of the law. It applies to the most common and vital working animal of the time, whose strength and endurance were essential for the community's sustenance.
While the primary Hebrew root for "treadeth out" (threshing) is typically dûsh, the provided Aramaic cognate dîyn (H1778) means "to judge." In the context of this command, this nuance can highlight the divine judgment inherent in the law: God judges the fairness of the labor relationship. It implies a divine verdict against exploitation, asserting the ox's inherent right to partake in the fruit of its labor. This underscores that the command is not merely a practical regulation but a moral injunction from a judging God who demands justice for all, even working animals.
Verse Breakdown
"Thou shalt not muzzle the ox"
This is a direct, negative command, characteristic of Mosaic law, immediately establishing a prohibition. The command against muzzling the ox is not merely about animal welfare, though it certainly includes that. More profoundly, it's a statement against exploitation, a recognition that the laborer (even an animal) has a right to benefit from its toil. The immediate implication is that the ox, while performing the strenuous work of threshing, should be allowed to eat some of the grain it is helping to process. This ensures its strength is maintained, acknowledges its contribution, and embodies a principle of just compensation.
"when he treadeth out [the corn]"
This clause specifies the precise context and timing of the prohibition. The "corn" here refers to any cereal grain (like wheat or barley), not modern maize. The phrase "when he treadeth out" highlights the active, ongoing nature of the labor. The law is not about general feeding but about allowing the animal immediate sustenance and reward during its work. This specific context elevates the command from a general humane principle to a specific directive about fair treatment during productive labor. It implies that the animal's right to eat is directly tied to its active contribution to the harvest, setting a precedent for the principle of receiving benefit from one's own labor.
Literary Devices
Deuteronomy 25:4 employs several literary devices that enhance its meaning and impact. The most prominent is Legal Aphorism, presenting a concise, memorable, and universally applicable truth in the form of a legal command. Its brevity and directness ("Thou shalt not") make it easily remembered and transmitted across generations. The verse also utilizes Metonymy, where "corn" stands for the broader category of grain being threshed, emphasizing the direct product of the animal's labor and the immediate benefit it should receive. Furthermore, there is an implicit Analogy or Anthropomorphism at play; while the law is literally about an ox, the underlying principle of fair compensation and humane treatment is clearly intended to apply to human laborers as well. This is not a literal attribution of human qualities to the ox, but rather an indirect teaching method where a clear, simple case (the ox) illustrates a profound moral principle (justice in labor) that transcends the immediate context. The verse's Didacticism is evident, as it functions as a teaching tool, instructing Israel in God's character and expectations for their society's ethical conduct.
Theological and Thematic Connections
Deuteronomy 25:4, while seemingly a minor agricultural regulation, serves as a powerful theological statement about God's character and His expectations for human society. It reveals a God who is not only concerned with grand covenants and moral laws but also with the practical, everyday realities of justice and compassion, extending even to the treatment of working animals. This law establishes a foundational principle: those who labor, whether animal or human, are entitled to partake of the fruit of their toil. It reflects God's generosity and opposition to exploitation, laying the groundwork for a society built on fairness and equity rather than oppressive gain. The principle transcends its immediate context, becoming a timeless truth about the dignity of labor and the just reward for effort, thereby reflecting the very nature of a righteous and benevolent Creator.
Reflection and Application
Deuteronomy 25:4 offers profound insights for believers today, extending far beyond ancient agricultural practices. At its core, it challenges us to embody God's character of justice, compassion, and generosity in all our dealings, particularly concerning those who labor for our benefit. For employers, it serves as a divine mandate for fair labor practices, urging us to provide just wages, reasonable working conditions, and to recognize the inherent dignity of every worker. It calls us to avoid all forms of exploitation, ensuring that those who contribute to the creation of wealth or service are not unjustly deprived of their due reward. For those who benefit from the work of others, it cultivates a spirit of gratitude and equitable reciprocity, prompting us to consider how we can honor and support those who serve us. Furthermore, as highlighted by the Apostle Paul, this verse provides a biblical basis for supporting those who labor in spiritual ministry, recognizing that those who sow spiritual seeds are worthy of material support, enabling them to devote themselves fully to their calling without undue burden. Ultimately, it reminds us that true prosperity and blessing are found not in hoarding or exploiting, but in living out God's principles of justice and care for all creation.
Questions for Reflection
FAQ
Why is this law about an ox so important that it's quoted in the New Testament?
This law is significant because it's not just about animal welfare; it embodies a foundational principle of divine justice and fair compensation for labor. While God certainly cares for oxen (as seen in other laws like the Sabbath rest for animals in Exodus 23:12), the Apostle Paul, in 1 Corinthians 9:9-10 and 1 Timothy 5:18, uses it as an a fortiori argument (from the lesser to the greater). If God commands fair treatment for a working animal, how much more does He expect it for human laborers, especially those who minister spiritually? It highlights that the principle of a laborer being worthy of their reward is a timeless divine truth, applicable across covenants and contexts.
Does this law apply to humans today, especially regarding fair wages?
Absolutely. While the direct command is about an ox, the underlying principle is universally applicable to human labor. The New Testament's use of this verse by Paul explicitly applies it to human workers, particularly those in ministry. This principle underpins biblical teachings on economic justice, fair wages, and ethical employer-employee relationships. It teaches that those who exert effort and create value should be justly compensated and not exploited. This aligns with other biblical injunctions against defrauding laborers (e.g., James 5:4) and advocating for righteous business practices that reflect God's character of justice and generosity.
How does this verse relate to broader animal welfare concerns in the Bible?
Deuteronomy 25:4 is a clear example of God's concern for the humane treatment of animals within the Mosaic Law. It demonstrates that God's compassion extends beyond humanity to His creation. Other laws, such as the command to give animals rest on the Sabbath (Exodus 20:10), the prohibition against yoking an ox and a donkey together (Deuteronomy 22:10), and the care for fallen animals (Deuteronomy 22:4), collectively show a consistent biblical ethic of care and responsibility towards animals. These laws recognize the inherent value of animals as part of God's creation and prevent unnecessary suffering, reflecting the Creator's benevolent character.
Christ-Centered Fulfillment
Deuteronomy 25:4, with its profound principle of fair compensation for labor and compassionate treatment, finds its ultimate fulfillment and deepest meaning in Jesus Christ. As the quintessential laborer, Christ perfectly embodied the spirit of this law. He came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). His earthly ministry was one of tireless work, sowing the seeds of the Kingdom of God, healing the sick, teaching the multitudes, and ultimately treading out the winepress of God's wrath against sin on the cross (Revelation 19:15). Yet, unlike the muzzled ox, Christ, through His obedient labor, was fully "partaker of His hope" (1 Corinthians 9:10). He received the ultimate reward: resurrection, exaltation to the right hand of the Father (Philippians 2:9-11), and the joy of seeing the fruit of His suffering (Isaiah 53:11). Moreover, Christ's teaching on the Kingdom of God consistently upheld principles of justice, generosity, and care for the vulnerable, echoing the heart of this Deuteronomic command. He teaches His disciples to expect their reward from God (Matthew 6:1-6) and promises that those who labor for Him will not lose their reward (Matthew 10:42). In Christ, the principle of the laborer being worthy of his reward is not merely a legalistic demand but a gracious promise, fulfilled in His own life and extended to all who labor in His name, empowered by His Spirit, and assured of their eternal inheritance in Him (Colossians 3:23-24).