(9) The ox that treadeth out the corn.--Better, the ox while treading out the corn. In this verse the question of the previous one is answered. The Law does say the same: "For it is written in the Law of Moses," etc. The pointed and emphatic mention of the Law of Moses would give the words great weight with Jewish opponents. On a space of hard ground called a threshing-floor the oxen were driven to and fro over the corn collected there, and thus the separation of the grain from the husk was accomplished.

Doth God take care for oxen?--We must not take these and the following words as a denial of the divine regard for the brute creation, which runs through the Mosaic law and is exemplified in Jonah 4:11, but as an expression of the Apostle's belief as to the ultimate and highest object of God's love. The good which such a provision as the Law achieved for the oxen was nothing compared to the good which it accomplished for man. God did not do this simply as a provision for the ox, but to teach us men humanity--to teach us that it is a divine principle that the labourer should have his reward.

Verse 9. - In the Law of Moses (Deuteronomy 25:4). He uses the same argument again in 1 Timothy 5:19. The mouth of the ox that treadeth out the corn; rather, an ox while treading out the corn. The flail was not unknown, but a common mode of threshing was to let oxen tread the corn on the threshing floor. Doth God take care for oxen? Certainly he does; and St. Paul can hardly mean to imply that he does not, seeing that tenderness for the brute creation is a distinguishing characteristic of the Mosaic legislation (Exodus 23:12, 19; Deuteronomy 22:6, 7, 10, etc.). If St. Paul had failed to perceive this truth, he must have learnt it at least from Psalm 145:15, 16; Jonah 4:11. Even the Greeks showed by their proverb that they could pity the hunger of the poor beasts of burden starving in the midst of plenty. It is, however, a tendency of all Semitic idiom verbally to exclude or negative the inferior alternative. St. Paul did not intend to say, "God has no care for oxen;" for he knew that "his tender mercies are over all his works:" he only meant in Semitic fashion to say that the precept was much more important in its human application; and herein he consciously or unconsciously adopts the tone of Philo's comment on the same passage ('De Victim Offerentibus,' § 1), that, for present purposes, oxen might be left out of account. The rabbinic Midrash, which gave this turn to the passage, was happier and wiser than most specimens of their exegesis. St. Paul sets the typico allegorical interpretation above the literal in this instance (comp. 1 Timothy 5:18), because he regards it as the more important. It is a specimen of the common Jewish exegetic method of a fortiori or minori ad magus. Luther's curious comment is: "God cares for all things; but he does not care that anything should be written for oxen, because they cannot read"!

9:1-14 It is not new for a minister to meet with unkind returns for good-will to a people, and diligent and successful services among them. To the cavils of some, the apostle answers, so as to set forth himself as an example of self-denial, for the good of others. He had a right to marry as well as other apostles, and to claim what was needful for his wife, and his children if he had any, from the churches, without labouring with his own hands to get it. Those who seek to do our souls good, should have food provided for them. But he renounced his right, rather than hinder his success by claiming it. It is the people's duty to maintain their minister. He may wave his right, as Paul did; but those transgress a precept of Christ, who deny or withhold due support.For it is written in the law of Moses,.... Deuteronomy 25:4

Thou shalt not muzzle the mouth of the ox that treadeth out the corn. The manner of threshing, or beating out the corn among the Jews, was not the same with ours; it was not done by the flail, at least not always, but by the means of oxen; and by these not only treading upon it to and fro, but drawing a wooden instrument after them, the bottom of which was stuck with iron teeth, and the top of it filled with stones, to press it down close by the weight thereof; the sheaves put in proper form, the oxen were led to and fro upon them, drawing this threshing instrument after them, by which means the grain was separated from the husk and ear (g); see Isaiah 41:15 The learned Beckius (h) has given us a figure of this instrument, and the manner of using it: now according to this law, whilst the ox was thus employed, its mouth was not to be muzzled, but it might freely eat of the corn it trod upon, excepting, the Jews say (i), what was dedicated to sacred uses. They give many rules relating to this law, and particularly observe, that it is to be extended to all sorts of creatures, as well as the ox, and to all sorts of business (k); and that what is said of the ox, is much more to be observed with respect to men (l); and which agrees with the apostle's reasoning here:

doth God take care for oxen? yes, he does, and for creatures of less importance than they, even the fowls of the air, and the most worthless of them, sparrows, two of which are sold for a farthing; but not for them only, nor principally, but chiefly for men.

(g) Ben Melec. in 2 Samuel 12.31. & Jarchi in Isaiah 41.1, 5. (h) Not. in Targum in 1 Chronicles 20.3. p. 210. Vid. Surenhusii Biblos Kattallages, p. 535. (i) Maimon. & Bartenora in Misn. Meilah, c. sect. 6. & Trumot, c. 9. sect. 3.((k) Jarchi in loc. Maimon. Hilch. Shecirot, c. 13. sect. 1, 2, 3. Moses Kotsensis Mitzot Tora, pr. neg. 184. & affirm. 91. (l) T. Bab. Bava Metzia, fol. 88. 2.