1 Timothy 5:18

1Ti 5:18. Καὶ, ἄξιος, and, worthy) The apostle quotes this, either as Scripture, or as a proverb approved of by the Lord, Mat 10:10; Luk 10:7.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_5:18 furnishes the reason for the instruction given in 1Ti_5:16, a reason which attaches itself to the idea of κοπιῶντες.

λέγει γὰρ ἡ γραφή· βοῦν ἀλοῶντα οὐ φιμώσεις] This expression is found in Deu_25:4. φιμόω, 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, where Paul handles it at greater length. Even Philo says (De Sacrif.): οὐ γὰρ ὑπὲρ τῶν ἀλόγων ὁ νόμος, ἀλλʼ ὑπὲρ τῶν νοῦν καὶ λόγον ἐχόντων.

To these words of Scripture the apostle further adds: καὶ ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ] These words are not quoted from the O. T., for the passages to which attention has been directed at Lev_19:13 and Deu_24:14 run differently; but they are found in the N. T. at Luk_10:7 (similarly Mat_10:10). Hence Baur and Plitt maintain that they are quoted from Luke.

The λέγει ἡ γραφή 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.

The two sentences, according to the apostles meaning, express the same thought; hence it is not improbable that the second was added as an interpretation of the first.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 5:18 . If this verse is read without critical prejudice, it implies that in the writer’s judgment a quotation from Deu 25:4 and the Saying, ἄξιος , κ . τ . λ . might be coordinated as ἡ γραφή ; just as in Mar 7:10 , Act 1:20 , and Heb 1:10 , two O.T. quotations are coupled by a καί . For this formula of quotation, in addition to the reff., see Joh 19:37 ; Rom 4:3 ; Rom 11:2 ; Gal 4:30 ; Jas 2:23 .Jas 4:5 .

The question then arises, Is ἄξιος , κ . τ . λ . a proverbial saying carelessly or mistakenly quoted by St. Paul as ἡ γραφή ? 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 ἡ γραφή ? 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 ἄξιος , κ . τ . λ . was a common proverb made use of both by our Lord (Luk 10:7 ; Mat 10:10 ), and by St. Paul. In that case, it is difficult to avoid the conclusion that St. Paul forgot that it was not ἡ γραφή ; for here it is not natural to take ἄξιος , κ . τ . λ ., 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 ἡ γραφή , just as in 2Ti 2:19 , the “seal” consists of ( a ) “The Lord knoweth them that are his,” and ( b ) “Let every one that nameth,” etc. Our Lord no doubt employed proverbs that were current in His time, e.g. , Luk 4:23 , Joh 4:37 . In both these cases He intimates that He is doing so; but He does not do so in Mat 10:10 , or Luk 10:7 . Besides, while the variation here between Matt. ( τῆς τροφῆς ) and Luke ( τοῦ μισθοῦ ) 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 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 , 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 does; but since he believed that Christ was “the end of the Law” (Rom 10:4 ), it would be surprising were he not to have esteemed His words to be at least as authoritative as the Law which He superseded.

The order in Deu 25:4 is οὐ φιμ . βοῦν ἀλο . The same text is quoted, 1Co 9:9 in the form οὐ κημώσεις βοῦν ἀλο . ( [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”.

[285] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[286] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[287] Codex Augiensis (sæc. ix.), a Græco-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.

[288] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

the scripture-- (Deu 25:4; quoted before in Co1 9:9).

the ox that treadeth out--Greek, An ox while treading.

The labourer is worthy of his reward--or "hire"; quoted from Luk 10:7, whereas Mat 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from Deu 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. The Scripture saith, Thou shalt not muzzle the ox] This is a manifest proof that by τιμη, honour, in the preceding verse, the apostle means salary or wages: "Let the elders that rule well be accounted worthy of double honour," a larger salary than any of the official widows 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 should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the labourer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won't tread out the corn, let him go to the common or be muzzled; if the man will not labour, let him have no hire.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18 Thou shalt not muzzle the ox This is a political precept which recommends to us equity and humanity in general; as we have said in expounding the First Epistle to the Corinthians; 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.

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, (Matthew 10:10,) 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!

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn.—The quotation is from Deu_25:4.

The idea in the Apostle’s 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 God’s people that the very animals that laboured for them were not to be prevented from enjoying the fruits of their labours, surely men who with zeal and earnestness devoted themselves as God’s servants to their fellows, should be treated with all liberality, and even dignified with especial respect and honour.

And, The labourer is worthy of his reward.—It is possible, though hardly likely, that St. Paul, quoting here a well-known saying of the Lord (see St. Luk_10:7), combines a quotation from a Gospel with a quotation from the Book of Deuteronomy, introducing both with the words “For the Scripture saith”—Scripture (graphè) 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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;’ 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, where see Mr Lias’s note.

And, The labourer is worthy of his reward] 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 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.

reward] Better, wages or hire.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Against an elder receive not an accusation,.... A charge of any crime:

but before two or three witnesses; good sufficient ones, who are capable of well attesting the fact: a charge against a pastor of a church is not to be easily received; it should not be listened to privately, unless it clearly appears by such a number of witnesses; nor should it be brought publicly before the church, until it is privately and previously proved, by a sufficient number of credible witnesses, that it is really fact. The sense is, not that judgment shall not pass against him but by such a number of witnesses, or that the evidence upon his trial shall consist of such a number; for this is no other than what ought to be in the case of a private member, and of every man, according to Deu 19:15. But the sense is, that the affair of an elder shall not be put upon a trial, much less sentence pass, until it has been privately proved against him, by proper testimonies, beyond all exception; only in such a case, should a church admit a charge against its elder. The reason of this rule is, because of his high office and the honour of the church, which is concerned in his, as well as of religion; for it carries in it some degree of scandal for such a person to be charged, even though he may be cleared; as also because of his many enemies, who through envy, malice, and the instigation of Satan, would be continually pestering the church with charges, could they be easily admitted.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

Ver. 18. Thou shalt not muzzle, &c.] {See Trapp on "1Co 9:9"}

Worthy of his hire] Of his food, Mat 10:10; 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, εις διδαχην εργαζομενοι, 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For the Scripture saith - 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.

Thou shalt not muzzle the ox - see this passage explained, and its bearing on such an argument shown, in the notes on 1Co 9:8-10.

And, The labourer is worthy of his reward - This expression is found substantially in Mat 10:10, and Luk 10:7. 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This verse maketh it evident that maintenance is part of the double honour 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 to the same purpose, 1Co 9:9; 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 people’s or minister’s circumstances call for or will allow such a thing.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Ox that treadeth—Rather, the ox when he treadeth. Deu_25:14. A precept of humanity to man as well as mercy to the ox, and in its application to the elder a principle, a portion of justice and right.

The labourer is worthy—The words are found in Luk_10:7, and seem to be a quotation thence. Yet as it is introduced with the Scripture saith, 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, 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. So much for the compensation of elders.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When he for that, A.V; hire for reward, A.V Thou shall not muzzle, etc. This passage, kern Deuteronomy 25., which is quoted and commented upon, in the same souse as here, inxiov 1Co_9:9, shows distinctly that reward was to go with labor. The ox was not to be hindered from eating some portion of the grain which he was treading out. The preacher of the gospel was to live of the gospel. The laborer is worthy of his hire (a oJ ejrgathv tou misqou auJtou). In Mat_10:10 the words are the same as here, except that thv trofhv (his meat) is substituted for tou misqou. But in Luk_10:7 the words are identical with those here used, even to the omission (in the R.T.) of the verb estin. The conclusion is inevitable that the writer of this Epistle was acquainted with and quoted from St. Luke"s Gospel; and further, that he deemed it, or at least the saying of the Lord Jesus recorded, in it, to be of equal authority with "hJ grafh," the Scripture. If this Epistle was written by St. Paul after his first imprisonment at Rome, we may feel tolerably certain that he was acquainted with the Gospel or St. Luke, so that there is no improbability in his quoting from it. His reference to another saying of the Lord Jesus in Act_20:35 gives additional probability to it. The passage in, 2Ti_4:18 seems also to be a direct reference to the Lord"s Prayer, as contained in the Gospels of St. Matthew and St. Luke. St. Paul does not directly call the words hJ grafh only treats them as of equal authority, which, if they were the words of Christ, of course they were.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Deut. xxv, 4

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 18. For the Scripture saith,—the for implying that the passage to be quoted supports the sentiment just expressed,—Thou shalt not muzzle an ox while treading out, namely, the corn; or, as it might be expressed, Thou shalt not muzzle an ox when threshing. But the form of expression points to the peculiar mode of threshing in the East, by driving oxen over heaps of corn lying on the barn-floor, and either by their feet, or by means of a hurdle drawn after them, bruising the mass so as to separate the grain from the straw and chaff. It was a clumsy and imperfect style of operation, but the prevalent one in Bible lands and times. The passage respecting it is taken from Deu 25:4, and is one of a series of directions enjoining kind and considerate behaviour. It is the only one that has immediate respect to the lower animals; all the rest bear on the conduct that should be maintained toward one’s fellow-creatures, and especially toward those who might be in the unhappy position of bondmen; so that we can scarcely suppose this somewhat exceptional instruction could have been designed for the exclusive benefit of oxen. We may rather suppose it was intended, by carrying the injunction to cultivate a tender and beneficent disposition so low, to make it all the more sure that such a disposition should be exercised toward brethren of one’s own flesh, most especially toward those who were laying themselves out in self-denying labours for the public good. It is therefore a perfectly legitimate application which is made of the passage here, and in 1Co 9:9, to the labourers in the Christian ministry. Such an application is in entire accordance with its spirit and aim, and can hardly be termed, in the ordinary sense of the word, typical. It is merely to carry the kind and considerate treatment which it sought to foster and call forth into a related but higher sphere—to claim for the divinely-commissioned labourers in God’s spiritual harvest something akin to what a provision in the law had required of men toward the inferior animals that helped them in the harvest-field of nature. One claim, in a manner, and yet another; for the higher species of labourers here, and the unspeakably nobler service rendered by them, obviously gave an immensely greater strength to the obligation. If that was fitting, then how much more this!

The apostle, however, enforces his exhortation by another saying—one relating to the service of rational creatures: And the labourer is worthy of his hire. Is this also to be reckoned a scriptural quotation? or is it referred to simply as a maxim of ordinary life? The former opinion has the sanction of several commentators, and latterly it has been advocated by Baur and those of his school as one of their arguments for transferring the authorship of the epistle to a period subsequent to the apostolic age,—a period when New Testament Scripture had come to be formally quoted, as previously was done with the writings of the Old Testament. It is a kind of argument in which the wish is father to the thought. There is no reason for supposing that the apostle meant his reference to Scripture to extend further than the peculiar passage selected from Deuteronomy. What follows is a common proverb, which did not require to be backed by inspired authority, and which in a similar way is employed by our Lord in an address to His disciples (Mat 10:10; Luk 10:7). It is perfectly possible, and indeed altogether probable, that St. Paul was cognisant of the use which had been made of it by our Lord: for both in his First Epistle to the Corinthians (1 Corinthians 7), and in his address to the elders of Ephesus, he expressly alludes to specific utterances of Christ—in the latter case, indeed, to one that has found no record in any of the Gospels (Act 20:35); and it is not to be imagined that the apostle should have remained ignorant to the close of his life of so important a part of our Lord’s instructions as the great missionary address in which this passage occurs. But that affords no ground for supposing that he, or any other person in his name, meant the maxim under consideration to be regarded as a formal quotation from it: the object in view was best served by adducing a proverbial saying, which the common sense of mankind—their sense of what is just and right—has made current in respect to those who have laboured for their interest, that the labourer is worthy of his hire. If so in the commonest relations and employments of life, how should it be otherwise in that special field of labour which is occupied by the faithful minister, and which involves much that is peculiarly trying to flesh and blood? But this prudential maxim, it should be added, is introduced, like the legal prescription before it, merely for the sake of the general principle embodied in it; and to argue from it, as some do, that only pecuniary remuneration or salary was all that the apostle had in his eye in the honour due to teaching presbyters, is to press the matter too far, and to make a use of the one saying that cannot properly be made of the other.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

18. The Scripture saith. Deut. 25:4. See note on 1 Cor. 9:9. And the laborer is worthy of his reward. This is quoted from Luke 10:7. Paul says it is Scripture. Therefore, Luke's Gospel was already written and in Paul's hands when this Epistle was written. He calls this Gospel “Scripture.” Peter applies the same term to Paul's writings (2 Peter 3:16).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. ACP f follow the order of the LXX. οὐ φιμώσεις βοῦν ἀλοῶντα (as in 1Co 9:9); but the order in the text is supported by אD2GKL d g.

18. λέγει γὰρ ἡ γραφή. This is the ordinary Pauline formula of citation from the O.T.; see Rom 4:3; Rom 11:2; Gal 4:30.

βοῦν ἀλοῶντα οὐ φιμώσεις. Thou shalt not muzzle the ox when he treadeth out the corn, a citation of Deu 25:4, applied in a somewhat similar way by St Paul at 1Co 9:9. Not the letter of the law only, but the broad moral principle behind it is here appealed to by the Apostle.

καί, Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. This maxim occurs nowhere in the O.T., although the principle involved is often enunciated, e.g. at Lev 19:13; Deu 24:14. It does occur verbally in Luk 10:7 (cp. Mat 10:10), in the report of our Lord’s charge to the Seventy whom He sent forth; and it has been sometimes thought (a) that the writer of this Epistle here appeals to St Luke’s Gospel as ἡ γραφή. But, even if we place the Epistle outside St Paul’s lifetime, we cannot bring it down to a date late enough to permit us to think of the author citing the Synoptic Gospels as Scripture, in the same breath with the O.T. (b) It has been suggested, again, that St Paul here quotes a well-known saying of the Lord which would for him have all the authority of ἡ γραφή. But true as this may be, we can hardly conceive of him as introducing such a saying by the formula λέγει γὰρ ἡ γραφή, γραφή being reserved by him for the Sacred Canon of the O.T. And therefore (c) we conclude that this opening formula only applies to the quotation from Deuteronomy, and that the words ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ are added by the writer by way of explanation and confirmation. It may well be that this was a familiar proverb, appealed to here by St Paul as it was appealed to by the Lord in the passage quoted from St Luke. We have, for instance, in Euripides (Rhes. 191) a similar thought: πονοῦντα δʼ ἄξιον μισθὸν φέρεσθαι: and again in Phocylides Fr. 17 μισθὸν μοχθήσαντι δίδου. Such an obvious principle of natural justice may well have taken a proverbial form. St Paul, in short, first quotes from Deu 25:4, and then adds And [as you know] the labourer is worthy of his hire.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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 ἄξιος ὁ ἐργάτ. κ.τ.λ. 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 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 ἡ γραφή: 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 τιμή above refers to the honorarium of pecuniary recompense.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. βοῦν κ.τ.λ.] Deu 25:4, quoted by St. Paul in 1Co 9:9.

ἄξιος κ.τ.λ.] Luk 10:7. The analogy of 1Co 9:9-14 οὕτω καὶ ὁ κύριος διέταξεν, makes it clear that this is quoted not as a well known proverb, but as a saying of the Lord. As such it might be known to the writer orally, or possibly in the Lucan copy of Q (τοῦ μισθοῦ, Lk.; but τῆς τροφῆς, Mt.). In the latter case it might be included under the introductory phrase ἡ γραφή, and would be the earliest instance of the Lord’s words being quoted as “Scripture.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The Scripture [η γραφη] . Comp. 2Ti 3:16. 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, 42; Act 1:16; Act 8:32, 35; Rom 4:3; Rom 9:17; Rom 10:11; Gal 3:8. Where the reference is to the sacred writings as a whole, the plural grafai or aiJ grafai is used, as Mt 21:42; Luk 24:32; Joh 5:39; Rom 14:4. Once grafai agiai holy Scriptures, Rom 1:2. Etera grafh another or a different Scripture, Joh 19:37; hJ grafh auth this Scripture, Luk 4:21; pasa grafh every Scripture, 2Ti 3:16. See on writings, Joh 2:22. The passage cited here is Deu 25:4, also by Paul, 1Co 9:9.

Thou shalt not muzzle [ου φιμωσεις] . In N. T. mostly in the metaphorical sense of putting to silence. See on speechless, Mt 22:12, and put to silence, Mt 22:34. Also on Mr 4:39. On the whole passage see note on 1Co 9:9.

That treadeth out [αλοωντα] . More correctly, while he is treading out. The verb only here and 1Co 9:9, 10. Comp. alwn a threshing - floor, Mt 3:12; Luk 3:17. 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.

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, and, with a slight variation, Mt 10:10. 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; Mt 5:33; Joh 12:39; Rom 14:9 - 12; 1Co 3:20; Heb 1:5; Heb 2:13. 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; 1Co 7:10, appeals to a word of the Lord; and in Act 10:35 he is represented as quoting "it is more blessed to give than to receive" as the words of Jesus. In 1 Corinthians 9, 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.