◄ Deuteronomy 25:4 ►
Do not muzzle an ox while it is treading out the grain.
Study Bible
Do not muzzle
The phrase "do not muzzle" comes from the Hebrew word "חָסַם" (chāsam), which means to restrain or to prevent from eating. In the ancient agrarian society of Israel, this command was a practical instruction ensuring that animals were treated with kindness and fairness. The prohibition against muzzling an ox while it works reflects a broader biblical principle of justice and mercy, emphasizing that those who labor should be allowed to benefit from their work. This principle is echoed in the New Testament, where the Apostle Paul applies it to human laborers, underscoring the importance of fair treatment and compensation (1 Corinthians 9:9-10, 1 Timothy 5:18).

an ox
The ox was a valuable asset in ancient Israel, used primarily for plowing fields and threshing grain. It symbolizes strength and diligence in labor. The use of an ox in this context highlights the importance of respecting and valuing the contributions of all workers, whether human or animal. The ox's role in agriculture was crucial, and its well-being directly impacted the productivity and prosperity of the community. This reflects a broader biblical theme of stewardship, where humans are called to care for God's creation responsibly.

while it is treading out the grain
Treading out the grain was a common agricultural practice in which an ox would walk over harvested grain to separate the kernels from the chaff. This process was essential for preparing grain for consumption and sale. By allowing the ox to eat while working, the Israelites demonstrated an understanding of the interconnectedness of creation and the need for compassion in all aspects of life. This practice also serves as a metaphor for the spiritual principle that those who contribute to the work of the Kingdom of God should share in its blessings. It reminds believers of the importance of generosity and provision for those who labor in ministry and service.

Persons / Places / Events
1. Moses
- The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
- The audience receiving the law, preparing to enter the Promised Land.

3. Ox
- A domesticated animal used in agricultural work, specifically in grain processing.

4. Promised Land
- The land of Canaan, which the Israelites are preparing to enter.

5. Agricultural Practices
- The context in which this law is given, reflecting the agrarian society of ancient Israel.
Teaching Points
Principle of Fairness
This law underscores the importance of fairness and justice in labor practices. Just as the ox is allowed to eat while working, so should workers be fairly compensated for their efforts.

Respect for Creation
The command reflects a broader biblical ethic of caring for God's creation, including animals. It teaches us to respect and care for all living beings.

Spiritual Application
Paul’s use of this verse in the New Testament shows its spiritual application: those who labor in spiritual fields, like ministry, should be supported by those who benefit from their work.

Work and Reward
The principle that work should be rewarded is foundational to a biblical work ethic. It encourages diligence and integrity in both employers and employees.

Community Responsibility
This law reminds us of our responsibility to ensure that our community's practices are just and compassionate, reflecting God's character.
Bible Study Questions
1. How does the principle of not muzzling an ox while it treads out grain apply to modern work environments?

2. In what ways can we ensure that those who labor in spiritual ministries are adequately supported?

3. How does this verse reflect God's concern for both justice and compassion in society?

4. What are some practical ways we can show respect for God's creation in our daily lives?

5. How can the principle of fair compensation be applied in our personal and professional relationships?
Connections to Other Scriptures
1 Corinthians 9:9-10
- Paul references this verse to illustrate the principle that workers deserve their wages, applying it to those who preach the gospel.

1 Timothy 5:18
- Paul again cites this verse, emphasizing fair compensation for laborers, particularly church leaders.

Proverbs 12:10
- Highlights the righteous care for animals, connecting to the humane treatment implied in Deuteronomy 25:4.

Leviticus 19:13
- Discusses fair treatment and timely payment of workers, aligning with the principle of justice in labor.
Sermons
Doing Good Inseparable from Getting GoodD. Davies Deuteronomy 25:4
Supplement to Sermon IvJohn William Burgon Deuteronomy 25:4
The OxenJ. Orr Deuteronomy 25:4
The Rights of LaborR.M. Edgar Deuteronomy 25:4
People
Amalek, Amalekites, Ephah, Moses
Places
Amalek, Beth-baal-peor, Egypt
Topics
Corn, Crushing, Grain, Muzzle, Ox, Taking, Threshing, Treadeth, Treading, Treads
Dictionary of Bible Themes
Deuteronomy 25:4

     4456   grain
     4522   threshing
     5053   responsibility, for world
     5603   wages
     5972   unkindness
     7943   ministry, in church
     8472   respect, for environment

Library
Therefore at that Time, when the Law Also...
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely …
St. Augustine—On the Good of Marriage

The Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from …
John William Burgon—Inspiration and Interpretation

Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things …
St. Augustine—On the Good of Widowhood.

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel

Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease.
For there are some who are eminently endowed with virtues, and for the training of others are exalted by great gifts, who are pure in zeal for chastity, strong in the might of abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience, erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the severity of justice. Truly such as these, if when called they refuse to undertake offices of supreme rule, for the most part deprive themselves …
Leo the Great—Writings of Leo the Great

Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins] …
J. W. McGarvey—The Four-Fold Gospel

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5, …
J. W. McGarvey—The Four-Fold Gospel

Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament

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