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Bahasa Indonesia Sehari-hari

1 Korintus 9:9

Sebab dalam hukum Musa ada tertulis: "Janganlah engkau memberangus mulut lembu yang sedang mengirik!" Lembukah yang Allah perhatikan?

Bible Study Resources

Concordances:

- Nave's Topical Bible - Animals;   Bullock;   Evil;   Labor;   Minister, Christian;   Quotations and Allusions;   Threshing;   Thompson Chain Reference - Agriculture;   Agriculture-Horticulture;   Animals;   Muzzling;   Oxen;   Threshing;   Torrey's Topical Textbook - Ministers;   Ox, the;   Threshing;  

Dictionaries:

- American Tract Society Bible Dictionary - Ox;   Bridgeway Bible Dictionary - Animals;   Farming;   Baker Evangelical Dictionary of Biblical Theology - Collection;   Law;   Fausset Bible Dictionary - Gospels;   Old Testament;   Timothy, the First Epistle to;   Tribute;   Holman Bible Dictionary - Allegory;   Bag;   Cattle;   Muzzle;   1 Corinthians;   Hastings' Dictionary of the Bible - Quotations;   Hastings' Dictionary of the New Testament - Abuse, Abusers;   Allegory;   Arts;   Bishop, Elder, Presbyter;   Church Government;   Commandment;   Harvest ;   Interpretation;   Law;   Moses ;   Old Testament;   Property (2);   Quotations;   Reading ;   Scripture;   Synzygus ;   Tithes ;   Trade and Commerce;   Tradition;   Morrish Bible Dictionary - Deuteronomy, Book of;   Wilson's Dictionary of Bible Types - Mouth;   Ox;  

Encyclopedias:

- International Standard Bible Encyclopedia - Care;   Muzzle;   Pauline Theology;   Stiff-Necked;   Take;   The Jewish Encyclopedia - Allegorical Interpretation;  

Parallel Translations

Alkitab Terjemahan Baru
Sebab dalam hukum Musa ada tertulis: "Janganlah engkau memberangus mulut lembu yang sedang mengirik!" Lembukah yang Allah perhatikan?
Alkitab Terjemahan Lama
Karena adalah tersurat di dalam Taurat Musa: Bahwa janganlah engkau menyimpai mulut lembu yang sedang mengirik itu. Adakah Allah memikirkan lembu itu?

Contextual Overview

3 Myne aunswere to them that aske me, is this, 4 Haue we not power to eate and to drinke? 5 Haue we not power to leade about a sister a woman as well as other Apostles, and as the brethren of the Lord, and Cephas? 6 Either only I and Barnabas haue not power this to do? 7 Who goeth a warfare any time at his owne cost? Who planteth a vineyarde, and eateth not of the fruite therof? Or who feedeth a flocke, and eateth not of the milke of the flocke? 8 Say I these thinges after the maner of men? or saith not the law the same also? 9 For it is written in the law of Moyses: Thou shalt not moosell the mouth of the Oxe that treadeth out the corne. Doth God take care for Oxen? 10 Either sayth he it not altogether for our sakes? For our sakes no doubt this is written, that he which eareth, should eare in hope: & that he which tressheth in hope, should be partaker of his hope. 11 If we haue sowen vnto you spirituall thinges, is it a great thing if we reape your carnall thinges? 12 If others be partakers of [this] power [wherfore are] not we rather? Neuerthelesse, we haue not vsed this power: but suffer all thinges, lest we shoulde hinder the Gospel of Christ.

Bible Verse Review
  from Treasury of Scripure Knowledge

Thou: Deuteronomy 25:4, 1 Timothy 5:18

Doth: Numbers 22:28-35, Deuteronomy 5:14, Psalms 104:27, Psalms 145:15, Psalms 145:16, Psalms 147:8, Psalms 147:9, Jonah 4:11, Matthew 6:26-30, Luke 12:24-28

Reciprocal: 1 Kings 7:25 - General 2 Chronicles 4:3 - And under 2 Chronicles 31:4 - that they might Proverbs 14:4 - but Isaiah 28:28 - Bread Isaiah 30:24 - oxen Isaiah 32:20 - the ox Ezekiel 1:10 - the face of an ox Matthew 10:31 - General Romans 15:4 - whatsoever Galatians 6:6 - General Revelation 4:7 - like a calf

Cross-References

Genesis 6:18
With thee also wyll I make my couenaunt: and thou shalt come into the arke, thou and thy sonnes, thy wife, and thy sonnes wyues with thee.
Genesis 9:7
But be fruitefull, and multiplie you, breede in the earth, and increase therein.
Genesis 9:8
God spake also vnto Noah, & to his sonnes with hym, saying:
Genesis 9:9
Beholde, I, euen I establishe my couenaunt with you, and with your seede after you:
Genesis 9:10
And with euery liuing creature that is with you, in foule, in cattell, in euery beast of the earth whiche is with you, of all that go out of the arke, whatsoeuer liuing thyng of the earth it be.
Genesis 9:11
And my couenaunt I make with you, that from hencefoorth euery fleshe be not rooted out with the waters of a fludde, neither shall there be a fludde to destroy the earth any more.
Genesis 9:17
And God sayd vnto Noah, This is the token of the couenaunt which I haue made betweene me and all fleshe that is vpon earth.
Genesis 22:17
That in blessing I wyll blesse thee, and in multiplying I wyll multiplie thy seede as the starres of heauen, and as the sande which is vpon the sea side, and thy seede shall possesse the gates of his enemies.
Jeremiah 33:20
Thus saith the Lorde: May the couenaunt whiche I haue made with day and night be broken, that there shoulde not be day and night in due season?
Romans 1:3
Of his sonne, which was made of the seede of Dauid after the fleshe:

Gill's Notes on the Bible

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 Sam. xii. 31. & Jarchi in Isa. xli. 1, 5. h Not. in Targum in 1 Chron. xx. 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.

Barnes' Notes on the Bible

For it is written - Deuteronomy 25:4.

In the law of Moses - See the note at Luke 24:44.

Thou shalt not muzzle the mouth ... - To muzzle means, “to bind the mouth; to fasten the mouth to prevent eating or biting” - Webster. This was done either by passing straps around the mouth, or by placing, as is now sometimes done, a small “basket” over the mouth, fastened by straps to the horns of the animal, so as to prevent its eating, but not to impede its breathing freely. This was an instance of the humanity of the laws of Moses. The idea is, that the ox should not be prevented from eating when it was in the midst of food; and that as it labored for its owner, it was entitled to support; and there was a propriety that it should be permitted to partake of the grain which it was threshing.

That treadeth ... - This was one of the common modes of threshing in the east, as it is with us; see the note and illustration on Matthew 3:12.

The corn - The “grain,” of any kind; wheat, rye, barley, etc. Maize, to which we apply the word “corn,” was then unknown; see the note at Matthew 12:1.

Doth God take care for oxen? - Doth God take care for oxen only? Or is not this rather “a principle” which shows God’s care for all that labor, and the humanity and equity of his laws? And if he is so solicitous about the welfare of brutes as to frame an express law in their behalf, is it not to be presumed that the same “principle” of humanity and equity will run through all his dealings and requirements? The apostle does not mean to deny that God does take care for oxen, for the very law was proof that he did; but he means to ask whether it is to be supposed that God would regard the comfort of oxen and not of people also? Whether we are not to suppose that the same principle would apply also to those who labor in the service of God? He uses this passage, therefore, not as originally having reference to people, or to ministers of the gospel, which cannot be; but as establishing a general “principle” in regard to the equity and humanity of the divine laws; and as thus showing that the spirit of the law of God would lead to the conclusion that God intended that the laborer everywhere should have a competent support.

Clarke's Notes on the Bible

Verse 1 Corinthians 9:9. Thou shalt not muzzle the mouth of the ox — See this largely explained in Clarke's note on "Deuteronomy 25:4".

Doth God take care for oxen? — This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.


 
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