Texts in Conversation
The Jewish author Philo and 1 Timothy find deeper meaning from the Torah’s command to not muzzle an ox. Philo sees it as a moral lesson about compassion extending to all creatures. 1 Timothy uses it to argue for the fair treatment of workers.
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2500 BCE
1000+ CE
Philo, On the Virtues
Classical
146 And since I have explained this clear and humane command about the oxen that tread out the grain, I will now go on to the one about the animals that plough, which belongs to the same family; for the lawgiver also forbids the farmer to yoke the ox and the ass together in the same plough for ploughing, taking into account here not only the difference in nature between the two animals, because the one is clean, while the ass is one of the unclean beasts, and it is not fitting to bring together animals so utterly estranged, but also, because they are unequal in strength, looking after the weaker one, so that it may not be oppressed and worn out by the greater power of the other. And indeed the ass, the weaker animal, is driven outside the sacred precincts; but the more vigorous beast, namely, the ox, is offered up as a victim in the most perfect sacrifices. 147 Even so, the lawgiver neither neglected the safety of the unclean animals nor permitted the clean ones to use their strength in disregard of justice, crying out and declaring loudly in plain words, so to speak, to those who have ears in their soul, not to injure anyone of a different nation unless they have some grounds for accusing them beyond the fact that they belong to another nation, which is no ground for blame; for things that are not wickedness, and do not spring from wickedness, are free from all reproach.
Date: 20–50 CE (based on scholarly estimates)
1 Timothy 5:18
New Testament
16 If a believing woman has widows in her family, let her help them. The church should not be burdened so that it may help the widows who are truly in need. 17 Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. 18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.” 19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. 20 Those guilty of sin must be rebuked before all, as a warning to the rest. 21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind.
Date: 90–100 CE (based on scholarly estimates)
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Notes and References
"... Although Philo and Josephus cited the law of not muzzling the ox as an example of the humane character of the Law (Philo, On the Virtues 145—6; Josephus, Antiquities 4.233), this was for teaching Gentiles. Gentiles were entitled to an explanation, but as far as an Israelite was concerned, it was sufficient that God had ordained it. This is seen clearly when a Gentile asks Yohanan b. Zakkai (late 1st cent.) concerning the reasons for the rite of the Red Heifer (Pesikta Rabbati 14; Numbers Rabbah 19.8). Yohanan gives him a long explanation, likening the rite to contemporary exorcism rites. However, when his disciples question this explanation he says to them: ‘The rite of the Red Heifer is a decree of the Lord. The Holy One, blessed be He, said: “I have set down a statute, I have issued a decree. Thou art not permitted to transgress My decree.”’ Therefore Paul can ask: Does this decree demonstrate that God cares for oxen? and be confident that the answer is No. However there is still the doubt nagging in the back of the mind of even a faithful Jew: If God did not give this decree for the sake of oxen, then why did He give it? ..."
David Instone-Brewer, “1 Corinthians 9.9–11: A Literal Interpretation of 'Do not Muzzle the Ox',” NTS 38.4 (1992): 554–565.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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