OF MUZZLES AND OXEN: DEUTERONOMY 25:4 AND 1 CORINTHIANS 9:9

Journal of the Evangelical Theological Society, Dec 2006 by Verbruggen, Jan L

4 J. Ridderbos considers this verse to be taken literally: the animal has a right to a just and compassionate treatment. If the animal has a right to a just and compassionate treatment, then how much more right does a human laborer have, following a traditional Qal-wahomer argument (Het boek Deutironomium, deel 2 IKampen: Kok, n.d.l 57); G. Von Rad sees Deut 25:4 and Deut 22:4, 6 as derived "from an animal-loving attitude (Deuteronomy: A Commentary (Philadelphia: Westminster, 1966] 154). J. A. Thompson considers this verse to be a clear reflection of the humanitarian nature of the text: "Love and kindness were to be shown to all God's creatures." He states that Paul is using an "a fortiori" argument, along the same lines as Ridderbos (Deuteronomy: An Introduction and Commentary [London: InterVarsity, 19751 250); P. C. Craigie does not see any connection between the phrase and its immediate context. The text expresses general concern for the animal in the same way that the fourth commandment expresses concern for the Sabbath (Deut 5:14). The prohibition is given so that the ox could eat while it is doing work on behalf of man (The Book of Deuteronomy [Grand Rapids: Eerdmans, 1976] 313). Patrick D. Miller also sees the welfare of the animals as the main reason for Deut 25:4: "The animal ought to be allowed to eat while it is working hard" (Deuteronomy [Louisville: John Knox, 1990] 171). Eugene H. Merrill categorizes this law under the heading "Respect for the dignity of another." He states: "the very lowest creatures on the 'social' scale, the animals themselves, fell under the protection of the Lord and the covenant" (Deuteronomy [Nashville: Broadman & Holman, 1994] 325-26).

5 S. R. Driver comments on the humanitarian character of the law in this verse: "The law affords another example of the humanity which is characteristic of Deuteronomy, and which is to be exercised even towards animals." The quotations of this law in the NT illustrate the principle that "the laborer is worthy of his hire" (A Critical and Exegetical Commentary on Deuteronomy [New York: Charles Scribner's Sons, 1903] 280). Earl S. Kalland considers verse 4 a continuation of verses 1-3, dealing with the just but humane judgment of the guilty person: the guilty person is not to be humiliated. Kalland sees the same spirit of compassion in the law of the muzzling of the ox: "Animals must be treated with kindness" (Deuteronomy [Grand Rapids: Zondervan, 1992] 149). Raymond Brown comments on the sudden introduction of a law which protects animals, but then continues to stress the humanity of this law: "The God who wanted the widow, orphan and alien to have food on their table was also concerned about animal welfare" (The Message of Deuteronomy [Downers Grove: InterVarsity, 1993] 240-41); J. G. McConville states that "the entitlement of the ox to have what it needs of the farmer's produce for its health is analogous to the rights of the poor and the disadvantaged . . . the wholeness of the covenant society extends even to its livestock" (Deuteronomy [Downers Grove: InterVarsity, 2002| 368-69).