18<\/strong>. the scripture saith<\/em> ] The quotation is from Deu 25:4<\/span>, and goes to the end of the clause only, ‘thou shalt not muzzle the ox when he treadeth out<\/strong> the corn;’ or, as Dr Farrar renders, ‘thou shalt not muzzle a threshing ox.’ The argument from God’s care of oxen has been used by St Paul before, 1Co 9:9<\/span>, where see Mr Lias’s note.<\/p>\n And, The labourer is worthy of his reward<\/em> ] Bp Wordsworth prints the Greek of these words in such a way that they are to be included under ‘the Scripture saith,’ and a common view both in ancient and modern times considers that our Lord’s words as recorded Luk 10:7<\/span> are here quoted as Scripture. The R.V. by its full-stop after ‘corn’ regards the words as the citation only of the proverb, in the same way as it is cited by our Lord ‘as a popular and well-known saying.’ This is quite a sufficient view, especially since it is more than doubtful whether by this time the Gospels could be thus authoritatively quoted. They are not quoted even in the Apostolic Fathers.<\/p>\n reward<\/em> ] Better, wages<\/strong> or hire<\/strong>.<\/p>\n For the Scripture saith – <\/B>This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the laboring ox, much more should due attention be paid to those who labor for the welfare of the church.<\/P> Thou shalt not muzzle the ox – <\/B>see this passage explained, and its bearing on such an argument shown, in the notes on 1Co 9:8-10<\/span>.<\/P> And, The labourer is worthy of his reward – <\/B>This expression is found substantially in Mat 10:10<\/span>, and Luk 10:7<\/span>. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the Gospel in which it was found.<\/P> <\/p>\n Verse 18. The Scripture saith, Thou shalt not muzzle the ox<\/B><\/I>] This is a manifest proof that by , honour<\/I>, in the preceding verse, the apostle means salary<\/I> or wages<\/I>: “Let the elders that rule well be accounted worthy of double honour,” a larger salary<\/I> than any of the official widows<\/I> mentioned before, for “the labourer is worthy of his hire.” The maintenance of every man in the Church should be in proportion to his own labour, and the necessities of his family. He that does no work<\/I> should have no<\/I> wages<\/I>. In the Church of Christ there never can be a sinecure<\/I>. They who minister at the altar<\/I> should live by the altar<\/I>; the ox<\/I> that treadeth out the corn should not be muzzled; the labourer is<\/I> worthy of his hire<\/I>: but the altar should not support him who does<\/I> not minister<\/I> at it; if the ox won’t tread out the corn<\/I>, let him go to the common<\/I> or be muzzled<\/I>; if the man will not labour<\/I>, let him have no hire<\/I>.<\/P> <\/p>\n This verse maketh it evident that maintenance is part of the double honour<\/I> that is due to such as labour in the word and doctrine in the first place: and not to them alone, but to any such as are employed in the rule and government of the church. The apostle had made use of Deu 25:4<\/span> to the same purpose, 1Co 9:9<\/span>; neither of these texts conclude the duty of elders to take maintenance, but the duty of those who are members of churches to give it them, which they may refuse, as Paul himself did, if either the peoples or ministers circumstances call for or will allow such a thing. <\/P> <\/p>\n 18. the scripture<\/B> (De25:4<\/span>; quoted before in 1Co 9:9<\/span>).<\/P> the ox that treadethout<\/B>Greek, An<\/I> ox while treading.<\/I> <\/P> The labourer is worthy of hisreward<\/B>or “hire”; quoted from Lu10:7<\/span>, whereas Mt 10:10<\/span> has”his meat,” or “food.” If Paul extends thephrase, “Scripture saith,” to this second clause, as wellas to the first, he will be hereby recognizing the Gospel of Luke,his own helper (whence appears the undesigned appositeness of thequotation), as inspired Scripture.<\/I> This I think the correctview. The Gospel according to Luke was probably in circulation thenabout eight or nine years. However, it is possible “Scripturesaith” applies only to the passage quoted from De25:4<\/span>; and then his quotation will be that of a common proverb,quoted also by the Lord, which commends itself to the approval ofall, and is approved by the Lord and His apostle.<\/P><\/p>\n Ver. 18 For the Scripture saith<\/strong>,…. In De 25:4<\/span><\/p>\n thou shalt not muzzle the ox that treadeth out the corn<\/strong>;<\/p>\n [See comments on 1Co 9:9]<\/span>.<\/p>\n [See comments on 1Co 9:10]<\/span>. The ox, for its strength and labour, is a fit emblem of a Gospel minister; and its treading the corn out of the husk and ear aptly represents the beating out, as it were, of Gospel truths, by the ministers of it, their making the doctrines of the Gospel clear, plain, and evident to the understandings of men; wherefore, as the ox was not muzzled when it trod out the corn, but might freely and largely feed upon it, so such who labour in the preaching of the Gospel ought to have a sufficient and competent maintenance: for which purpose this citation is made, as also the following:<\/p>\n and the labourer is worthy of his reward<\/strong>; which seems to be taken from Lu 10:7<\/span> which Gospel was now written, and in the hands of the apostle; who here, by two testimonies, the one from Moses, and the other from Christ, supports the right of the honourable maintenance of the ministers of the Gospel.<\/p>\n Thou shalt not muzzle <\/B> ( <\/SPAN><\/span>). Prohibition by <\/SPAN><\/span> and future (volitive) indicative of <\/SPAN><\/span> (from <\/SPAN><\/span>, muzzle), old word, quoted also in 1Co 9:9<\/span> as here from De 25:4<\/span>, and for the same purpose, to show the preacher’s right to pay for his work. See 1Co 9:9<\/span> for <\/SPAN><\/span> ( when he treadeth out the corn <\/B>).<\/P> The labourer is worthy of his hire <\/B> ( <\/SPAN><\/span>). These words occur in precisely this form in Lu 10:7<\/span>. It appears also in Mt 10:10<\/span> with <\/SPAN><\/span> (food) instead of <\/SPAN><\/span>. In 1Co 9:14<\/span> Paul has the sense of it and says: “so also the Lord ordained,” clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Ac 20:35<\/span> or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For <\/SPAN><\/span> (labourer) see Php 3:2<\/span>. <\/P> <\/p>\n The Scripture [ ] <\/SPAN><\/span>. Comp. 2Ti 3:16<\/span>. To the Jews hJ grafh signified the O. T. canon of Scripture; but in most cases hJ grafh is used of a particular passage of Scripture which is indicated in the context. See Joh 7:38<\/span>, 42<\/span>; Act 1:16<\/span>; Act 8:32<\/span>, 35<\/span>; Rom 4:3<\/span>; Rom 9:17<\/span>; Rom 10:11<\/span>; Gal 3:8<\/span>. Where the reference is to the sacred writings as a whole, the plural grafai or aiJ grafai is used, as Mt 21:42<\/span>; Luk 24:32<\/span>; Joh 5:39<\/span>; Rom 14:4<\/span>. Once grafai agiai holy Scriptures, Rom 1:2<\/span>. Etera grafh another or a different Scripture, Joh 19:37<\/span>; hJ grafh auth this Scripture, Luk 4:21<\/span>; pasa grafh every Scripture, 2Ti 3:16<\/span>. See on writings, Joh 2:22<\/span>. The passage cited here is Deu 25:4<\/span>, also by Paul, 1Co 9:9<\/span>. <\/P> Thou shalt not muzzle [ ] <\/SPAN><\/span>. In N. T. mostly in the metaphorical sense of putting to silence. See on speechless, Mt 22:12<\/span>, and put to silence, Mt 22:34<\/span>. Also on Mr 4:39<\/span>. On the whole passage see note on 1Co 9:9<\/span>. <\/P> That treadeth out [] <\/SPAN><\/span>. More correctly, while he is treading out. The verb only here and 1Co 9:9<\/span>, 10<\/span>. Comp. alwn a threshing – floor, Mt 3:12<\/span>; Luk 3:17<\/span>. An analogy to the O. T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, “Hurt not the laboring beast.” Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, – an expiation – feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer – trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea. <\/P> The laborer is worthy, etc. A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O. T. The words are found Luk 10:7<\/span>, and, with a slight variation, Mt 10:10<\/span>. Some hold that the writer adds to the O. T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by kai, it is not according, to N. T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use kai palin and again, or palin simply. See Mt 4:7<\/span>; Mt 5:33<\/span>; Joh 12:39<\/span>; Rom 14:9 – 12<\/span>; 1Co 3:20<\/span>; Heb 1:5<\/span>; Heb 2:13<\/span>. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O. T. citation, as Scripture. Paul, in 1Th 4:15<\/span>; 1Co 7:10<\/span>, appeals to a word of the Lord; and in Act 10:35<\/span> he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1 Corinthians 9<\/span>, in the discussion of this passage from Deuteronomy, Paul adds (ver. 14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For the scripture saith” <\/strong>(legei gar e graphe) “For the scripture says,” or asserts: Equity and scriptural principles require that the church that cares for worthy, needy, aged widows must also care for full time church employees.<\/p>\n 2) “Thou shalt not muzzle the ox that treadeth out the corn.<\/strong> (boun aloonta ou phimoseis) An ox while threshing thou shalt not muzzle.” Feed him, if you work him; and to be sure that a hungry or starving ox was not worked, the law forbad covering his mouth with a muzzle. Financial religious stewardship equity was even required under Moses’ Law, for the full time support of the full time Religious Workers.<\/p>\n 3) “And, the labourer is worthy of his reward.”<\/strong> (kai, aksios ho ergates tou misthou autou) “And the workman is worthy of his pay or wages or remuneration,” for the work he does. Elders wholly given to the ministry of the Word, whether pastor, missionary devotee, or Bible teacher, like the first-born in Israel, should receive a double portion — a two share pay for time and service, Deu 21:17<\/span>; Deu 25:4<\/span>; 1Co 9:7-14<\/span>.<\/strong><\/p>\n 18 Thou shalt not muzzle the ox This is a political precept which recommends to us equity and humanity (101) in general; as we have said in expounding the First Epistle to the Corinthians; (102) for, if he forbids us to be unkind to brute animals, how much greater humanity does he demand towards men! The meaning of this statement, therefore, is the same as if it had been said in general terns, that they must not make a wrong use of the labor of others. At the present day, the custom of treading out the corn is unknown in many parts of France, where they thresh the corn with flails. None but the inhabitants of Provence know what is meant by “treading it out.” But this has nothing to do with the meaning; for the same thing may be said about ploughing. <\/p>\n The laborer is worthy of his hire He does not quote this as a passage of Scripture, but as a proverbial saying, which common sense teaches to all. In like manner, when Christ said the same thing to the Apostles, (Mat 10:10<\/span>,) he brought forward nothing else than a statement approved by universal consent. It follows that they are cruel, and have forgotten the claims of equity, who permit cattle to suffer hunger; and incomparably worse are they that act the same part towards men, whose sweat they suck out for their own accommodation. And how intolerable is the ingratitude of those who refuse support to their pastors, to whom they cannot pay an adequate salary! <\/p>\n (101) “ Equite et humanite.” <\/p>\n (102) See Commentary on the Corinthians, vol. 1, p. 294. <\/p>\n (18) For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn.<\/strong>The quotation is from Deu. 25:4<\/span>.<\/p>\n The idea in the Apostles mind, when he quoted the words of Moses, was: If, in the well-known and loved law of Israel, there was a special reminder to Gods people that the very animals<\/em> that laboured for them were not to be prevented from enjoying the fruits of their labours, surely men<\/em> who with zeal and earnestness devoted themselves as Gods servants to their fellows, should be treated with all liberality, and even dignified with especial respect and honour.<\/p>\n And, The labourer is worthy of his reward.<\/strong>It is possible, <\/em>though hardly likely, that St. Paul, quoting here a well-known saying of the Lord (see St. Luk. 10:7<\/span>), combines a quotation from a Gospel with a quotation from the Book of Deuteronomy, introducing both with the words For the Scripture saithScripture (graph<\/em>) being always applied by St. Paul to the writings of the Old Testament. It is best and safest to understand these words as simply quoted by St. Paul, as one of the well-remembered precious declarations of the Lord Jesus.<\/p>\n 18<\/strong>. <\/strong> Ox that treadeth<\/strong> Rather, the ox when he treadeth. Deu 25:14<\/span><\/em>. A precept of humanity to man as well as mercy to the ox, and in its application to the elder <\/strong> a principle, a portion <\/em> of justice and right. <\/p>\n The labourer is worthy<\/strong> The words are found in Luk 10:7<\/span>, and seem to be a quotation thence. Yet as it is introduced with the Scripture saith<\/strong>, Alford and others prefer to believe that Paul would not call the gospel of Luke Scripture, and so conclude that it is simply a general proverb adduced both by Jesus and Paul. Wordsworth, however, thinks that as Peter styled Paul’s writings Scriptures<\/strong>, Paul might be supposed so to style Luke’s gospel. We believe that the gospel of Luke was at this time published was known to Paul; and we see no reason to doubt that the words of Jesus were by him known to be there recorded. It would be no wonder that the apostle should style the recorded words of Christ Scripture<\/strong>. So much for the compensation <\/em> of elders.<\/p>\n ‘For the scripture says, “You shall not muzzle the ox when he treads out the corn.” And, “The labourer is worthy of his hire.” ’<\/p>\n He then cites Scripture to demonstrate how they should be honoured. The first quotation is from Deu 25:4<\/span> where it literally means that the ox should not be muzzled but should be allowed to partake of the grain while it threshes it. Notice that he does not apply the illustration, he expects Timothy to understand it. It is cited in 1Co 9:9<\/span> where it refers to the right of those who minister the Gospel to be provided for and Paul there claims that its primary intention is to indicate that we should be generous to those who work on our behalf. He makes clear in 1 Corinthians that his point is that while God may be concerned for the welfare of animals, He is even more concerned for the welfare of human beings. But in Timothy’s case he expects him to have the discernment to understand this without spelling it out. This idea fits well with the next citation which is from Luk 10:7<\/span>, where the idea is that the messenger of the Gospel deserves to be properly fed. Note how the words of Jesus are now included as Scripture. (Paul would never have combined the two like this unless that was what he meant. He had too high a view of Scripture). The citation may have been taken from a source which Luke also called on, or directly from Luke’s draft, for Paul would no doubt be familiar with Luke’s work in producing a Gospel. It does not necessarily indicate that the work was yet complete.<\/p>\n ‘For the Scripture says.’ A typical Pauline way of expressing the idea. Compare Rom 4:3<\/span>; Rom 9:17<\/span>; Rom 11:2<\/span>; Gal 4:30<\/span>; etc. It was indicating that both these sayings had the authority of God behind them because they came from God’s inspired word.<\/p>\n 1Ti 5:18<\/span><\/em><\/strong>. <\/strong>The labourer is worthy of his reward.<\/em><\/strong><\/strong> This passage occurs no where in the New Testament, except here and Luk 10:7<\/span>. St. Luke was the companion of St. Paul, and wrote his gospel, not only under the inspiration of the Holy Spirit, but, as it were, under the inspection of that apostle; insomuch that some of the ancients have applied that Gospel to St. Paul, and called it his gospel.<\/em> <\/p>\n 1Ti 5:18<\/span> furnishes the reason for the instruction given in 1Ti 5:16<\/span> , a reason which attaches itself to the idea of .<\/p>\n ] This expression is found in Deu 25:4<\/span> . , though often used figuratively in the N. T., stands here in its literal meaning. The whole passage, however, is taken figuratively, just as at 1Co 9:9<\/span> , where Paul handles it at greater length. Even Philo says ( De Sacrif.<\/em> ): , .<\/p>\n To these words of Scripture the apostle further adds: ] These words are not quoted from the O. T., for the passages to which attention has been directed at Lev 19:13<\/span> and Deu 24:14<\/span> run differently; but they are found in the N. T. at Luk 10:7<\/span> (similarly Mat 10:10<\/span> ). Hence Baur and Plitt maintain that they are quoted from Luke.<\/p>\n The does not, however, compel us so to refer the words; the apostle simply adds to the words of Scripture a proverb (Christ, too, in the passage quoted seems to use the phrase as proverbial). So Calvin, also Wiesinger, van Oosterzee, Hofmann.<\/p>\n The two sentences, according to the apostle’s meaning, express the same thought; hence it is not improbable that the second was added as an interpretation of the first.<\/p>\n 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is<\/em> worthy of his reward. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 18. Thou shalt not muzzle, &c.<\/strong> ] See Trapp on “<\/em> 1Co 9:9 “<\/p>\n<\/p>\n <\/em><\/p>\n Worthy of his hire<\/strong> ] Of his food,Mat 10:10<\/span>Mat 10:10<\/span> ; of his wages, as here. Hardest labourers have meat and drink and double wages. Among the Athenians, tragedians and comedians were said to labour in teaching the people, , and therefore highly honoured; for this it was also that the ancients laid out so much money upon their theatres. But what was their pains to ours? and are we yet begrudged a livelihood. <\/p>\n 18<\/strong> .] Ground for the above injunction<\/em> . See the first citation (‘ an<\/em> (or ‘the,’ an anarthrous emphatic word) ox while treading<\/em> ,’ &c., not, ‘ the ox that treadeth<\/em> ,’ &c., as E. V.) treated by the Apostle at more length, 1Co 9:9<\/span> . It is doubted whether the words . . . . are a citation at all. Some have referred them to Lev 19:13<\/span> ; Deu 24:14<\/span> , which passages however say nothing of the kind, being special directions about paying a labourer’s wages before night. Thdrt. and Thl. suppose it to be quoted from the New Testament; i.e. from our Lord’s saying, reff. Matt., Luke. But it is very unlikely that the Apostle should cite these under the title of : and Calvin’s view seems most probable, that he adduces the sentiment, as our Lord Himself does, as a popular and well-known saying (so Wolf and Huther). This verse it is which makes it extremely probable, that above refers to the honorarium of pecuniary recompense.<\/p>\n 1Ti 5:18<\/span> . If this verse is read without critical prejudice, it implies that in the writer’s judgment a quotation from Deu 25:4<\/span> and the Saying, , . . . might be coordinated as ; just as in Mar 7:10<\/span> , Act 1:20<\/span> , and Heb 1:10<\/span> , two O.T. quotations are coupled by a . For this formula of quotation, in addition to the reff., see Joh 19:37<\/span> ; Rom 4:3<\/span> ; Rom 11:2<\/span> ; Gal 4:30<\/span> ; Jas 2:23<\/span> .Jas 4:5<\/span> .<\/p>\n The question then arises, Is , . . . a proverbial saying carelessly or mistakenly quoted by St. Paul as ? or, Was St. Paul familiar with its presence in a written document, an early gospel, the subject of which was so sacred as to entitle it to be called ? The question has been prejudged by supposed necessary limitations as to the earliest possible date for a gospel; and many have thought it safest to adopt Stier’s statement that , . . . was a common proverb made use of both by our Lord (Luk 10:7<\/span> ; Mat 10:10<\/span> ), and by St. Paul. In that case, it is difficult to avoid the conclusion that St. Paul forgot that it was not ; for here it is not natural to take , . . ., as a supplementary or confirmatory statement by the writer in the words of a well-known proverb. The proverb, if it be such, is rather the second item in , just as in 2Ti 2:19<\/span> , the “seal” consists of ( a<\/em> ) “The Lord knoweth them that are his,” and ( b<\/em> ) “Let every one that nameth,” etc. Our Lord no doubt employed proverbs that were current in His time, e.g.<\/em> , Luk 4:23<\/span> , Joh 4:37<\/span> . In both these cases He intimates that He is doing so; but He does not do so in Mat 10:10<\/span> , or Luk 10:7<\/span> . Besides, while the variation here between Matt. ( ) and Luke ( ) is of the same degree as in other cases of varying reports of Sayings from Q common to Matthew and Luke, yet such variation in wording is not likely in the case of a well-known proverb. We may add that it is difficult to know to what ruling of Christ reference is made in 1Co 9:14<\/span> if it be not this Saying. Critical opinion has recently grown inclined to believe that much of the gospel material which underlies the Synoptists was put into writing before our Lord’s earthly ministry closed. (See Sanday, The Life of Christ in Recent Research<\/em> , p. 172.) The only question, therefore, is not, Could St. Paul have read the Evangelic narrative? but, Could he have coordinated a gospel document with the written oracles of God, venerated by every Hebrew as having a sanctity all their own? The question cannot be considered apart from what we know to have been St. Paul’s conception of the person of Jesus Christ. We may readily grant that it would be a surprising thing if St. Paul thought of the writings of any contemporary apostle as “Scripture,” as 2Pe 3:16<\/span> does; but since he believed that Christ was “the end of the Law” (Rom 10:4<\/span> ), it would be surprising were he not to have esteemed His words to be at least as authoritative as the Law which He superseded.<\/p>\n The order in Deu 25:4<\/span> is . . The same text is quoted, 1Co 9:9<\/span> in the form . ( [285] * [286] * [287] [288] ). St. Paul’s treatment of the command, as pointing to an analogy in the life of human beings, does not need any defence. Our just repudiation of the spirit in which he asks in 1 Cor., “Is it for the oxen that God careth?” must not blind us to the large element of truth in his answer, “Yea, for our sake it was written”.<\/p>\n [285] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.<\/p>\n [286] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.<\/p>\n [287] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS.<\/p>\n [288] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels.<\/p>\n muzzle. Greek. phimoo. See Luk 4:35. <\/p>\n treadeth out, &c. See 1Co 9:9, where the same quotation occurs. The latter part of the verse is from Mat 10:10, &c, <\/p>\n reward = pay. Greek. misthos. <\/p>\n 18.] Ground for the above injunction. See the first citation (an (or the, an anarthrous emphatic word) ox while treading, &c., not, the ox that treadeth, &c., as E. V.) treated by the Apostle at more length, 1Co 9:9. It is doubted whether the words . … are a citation at all. Some have referred them to Lev 19:13; Deu 24:14, which passages however say nothing of the kind, being special directions about paying a labourers wages before night. Thdrt. and Thl. suppose it to be quoted from the New Testament; i.e. from our Lords saying, reff. Matt., Luke. But it is very unlikely that the Apostle should cite these under the title of : and Calvins view seems most probable, that he adduces the sentiment, as our Lord Himself does, as a popular and well-known saying (so Wolf and Huther). This verse it is which makes it extremely probable, that above refers to the honorarium of pecuniary recompense.<\/p>\n 1Ti 5:18. , , and, worthy) The apostle quotes this, either as Scripture, or as a proverb approved of by the Lord, Mat 10:10; Luk 10:7.<\/p>\n 1Ti 5:18<\/p>\n For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn.-This is given as an illustration of the relation the elder who labors sustains to the church. The ox does not tread out the corn for the sake of what he eats but how he is used to do that work; it is right that he should enjoy the fruits of his work so as to eat of the corn while he treads it out.<\/p>\n And, The laborer is worthy of his hire.-This does not mean that he is to labor for the sake of the money, but while laboring he is worthy of his support. Jesus in sending out his apostles quoted it: The laborer is worthy of his food. (Mat 10:10.) Worthy of a support to enable him to do the work.<\/p>\n the scripture: Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2, Gal 3:8, Jam 4:5 <\/p>\n Thou: Deu 25:4, 1Co 9:9, 1Co 9:10 <\/p>\n The labourer: Lev 19:13, Deu 24:14, Deu 24:15, Mat 10:10, Luk 10:7 <\/p>\n Reciprocal: Gen 14:24 – let Num 18:31 – your reward Deu 18:8 – like portions Jos 21:2 – The Lord Neh 13:10 – the portions Son 8:12 – those Luk 10:2 – the labourers Act 28:10 – honoured Rom 16:12 – labour 1Co 9:4 – we Gal 6:6 – General 1Th 5:12 – labour<\/p>\n 1Ti 5:18. In immediate connection with the preceding instruction about double honor for certain elders, Paul here cites an Old Testament scripture pertaining to the reward of a laborer. Furthermore, in 1Co 9:1-14 the apostle refers to the same passage, then applies it to temporal support for those who preach the Gospel. Hence our verse (together with the preceding one) means that if an elder devotes his entire time to his work as ruler and in teaching the word, he should be “honored” by being financially supported by the funds of the church.<\/p>\n 1Ti 5:18. The Scripture saith. It is interesting to note that St. Paul had already quoted (in 1Co 9:9) and reasoned on the verse from Deu 25:4, going below the letter to the principle on which it rested, and applying that principle as a law of action for men in their dealings with each other. The other quotation presents a question of greater interest. The words, The labourer is worthy of his hire, are found in Mat 10:10 and Luk 10:7. Did St. Paul cite them from either of these Gospels, and so recognise their claim as Scripture, side by side with the law of Moses? Looking to the facts(1) that St. Paul had some years before quoted from the words of the Lord Jesus (Act 20:35); (2) that he had for several years been in the constant companionship of St. Luke, and that the compilation of the Third Gospel must at least have been begun by this time; (3) that St. Peter applies the term Scripture to St. Pauls own writings (2Pe 3:16); (4) that St. Paul quotes an account of the Last Supper which we find in St. Luke (1Co 11:23; Luk 22:19); (5) that there is at least an apparent reference to other writings than those of the Old Testament in the Scriptures of the prophets in Rom 16:26, and the prophecy of the Scripture in 2Pe 1:20 (both of which passages refer, I believe, to the prophetic work of the Christian, not the Jewish Church), there seems a strong preponderance of evidence for thinking that the words are taken from some written account of our Lords work and teaching, and that that record was probably at least the groundwork of the Gospel according to St. Luke.<\/p>\n These words evidently show, that by honour, in the former verse, is to be understood maintenance; a place is here cited where the law of Moses forbade the muzzling of the ox that treadeth out the corn, Deu 25:4 but allowed him feeding all the time of working, in like manner, the labour of the church’s guides gives them a right to the church’s maintenance and honour; but such as do not labour have a right to neither. <\/p>\n 1Ti 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer [is] worthy of his reward.<\/p>\n We have two illustrations. The ox that treadeth should not be muzzled, or he should be allowed his feed – now this offers nothing more in my mind than to allow the elder to be given that which will cover his physical needs. Deu 25:4 mentions, “Thou shalt not muzzle the ox when he treadeth out the corn.”<\/p>\n The second phrase mentions the laborer is worthy of his reward. This illustration brings us to the proof that the elder may be paid, indeed, should be paid. The worker is due his hire.<\/p>\n Some believe that the Gospel of Luke was already in existence and that Paul was quoting Luke in this verse (Luk 10:7). Others believe that Paul was just mentioning a phrase that the Lord had used in His ministry.<\/p>\n 1Co 9:9-14 is also a text which gives some value to the thought of a paid pastor, however I feel that it is a far cry from what we see in the church today. ” 9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10 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. 11 If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things? 12 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. 13 Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar? 14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.”<\/p>\n If you have an elder that is spending great time in the ministry then the church is obligated to assist him to keep his families needs met.<\/p>\n Some references that might be of help in further study of this idea are: Mat 10:9-10 Provide neither gold, nor silver, nor brass in your purses, Nor scrip for [your] journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. This is the context of the sending out of the apostles and probably has no direct relation to church leaders, though there may be some application. Lu. 10.7-8 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: Again this is not directly applicable to us, but there is application for us. Deu 24:15; Lev 19:13.<\/p>\n The next question is this – is it wrong to have a paid pastor? Not necessarily provable, but there also may be reason not to want one. These questions are asked only to stir your thinking about what God really wants in the church.<\/p>\n a. Is the man that looks to the people for his security always willing to preach the Word freely and openly as he sees it?<\/p>\n b. Is the paid pastor a hindrance to the involvement of the congregation?<\/p>\n c. Is the paid pastor truly free to consider openly before the Lord God’s leading to another ministry?<\/p>\n d. Is the paid pastor relying on the Lord for his subsistence?<\/p>\n This honor is the same as in the case of caring for the widow. It is not only the honor due a person in a position of leadership but it is quite possibly material assistance as in the case of the widows.<\/p>\n This is not a basis verse for the thought of a full time pastor. The full time pastor comes to us out of a society that is lazy and too affluent. We have the money to pay him and we are too lazy to do the work ourselves so we JUST MUST HAVE A PAID PASTOR!<\/p>\n I would encourage you to get that thinking out of your mind. We are functioning under that system but it is not necessarily “Thus saith the Lord!” We need to get back to the idea of elders from the assembly doing the work of the Lord and not relying on a full time man to care for our every need.<\/p>\n It is of interest to me that Paul placed this thought of honor to the elder in the context of the widow that is assisted in her NEEDS by the church because she has no other choice.<\/p>\n The honor due the elder should be something to assist him to get along because he is doing so much in the church that he can’t work enough to supply the families need.<\/p>\n If we were to get back to the idea of several elders sharing in the work of the shepherding, we would have several men that had jobs that would maybe\/maybe not need a supplement to that job to keep the family going.<\/p>\n Paul’s context wasn’t the idea of everyone needs a house, car, two TV’s, five stereos, a washer and dryer plus multiple other items.<\/p>\n He was speaking to a people, many of which may well have been slaves that had little need other than food shelter and clothes.<\/p>\n ENOUGH SAID PROBABLY IF NOT TOO MUCH.<\/p>\n Burkitt mentions that some in his day took this passage to mean the elders of the family not the elders of the church. I personally don’t think the passage lends itself to that interpretation, though there might be some good areas of application for the family if one were to consider this line of thought as a sidelight to that of the elders of the church.<\/p>\n II. TRUST EM<\/p>\n For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer [is] worthy of his reward. 18. the scripture saith ] The quotation is from Deu 25:4, and goes to the end of the clause only, ‘thou shalt not muzzle the ox when he treadeth out the corn;’ … Continue reading “Exegetical and Hermeneutical Commentary of 1 Timothy 5:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29709","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29709","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29709"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29709\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29709"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29709"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29709"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"