Albert Barnes Commentary 1 Corinthians 9:9

"For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth," — 1 Corinthians 9:9 (ASV)

For it is written (Deuteronomy 25:4).

In the law of Moses. (See Barnes' commentary on Luke 24:44).

You shall not muzzle the mouth, etc. 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 sometimes done now, a small basket over the mouth, fastened by straps to the animal's horns. This prevented it from eating but did not 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. As it labored for its owner, it was entitled to support, and it was fitting that it should be permitted to partake of the grain it was threshing.

That treads, etc. This was one of the common modes of threshing in the East, as it is with us. (See Barnes' commentary on Matthew 3:12).

The corn. This refers to grain of any kind: wheat, rye, barley, etc. Maize, to which we apply the word corn, was then unknown. (See Barnes' commentary on Matthew 12:1).

Does God take care for oxen? Does God take care for oxen ONLY? Or is this not rather a principle that shows God's care for all who labor, and the humanity and equity of His laws?

And if He is so concerned for the welfare of animals as to establish a specific law on their behalf, should it not be presumed that the same principle of humanity and equity will apply to all His dealings and requirements?

The apostle does not mean to deny that God does take care for oxen, for the law itself was proof that He did. Rather, he means to ask whether we should suppose that God would regard the comfort of oxen and not of people also? Should we not suppose that the same principle would also apply to those who labor in the service of God?

Therefore, he uses this passage not as originally referring to people, or to ministers of the gospel (which cannot be the case for its original intent), but as establishing a general principle regarding the equity and humanity of the divine laws. He thus shows that the spirit of God's law would lead to the conclusion that God intended that the laborer everywhere should have adequate support.