1 Timothy 5:18

5:17-25 Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.

This verse maketh it evident that maintenance is part of the double honour that is due to such as labour in the word and doctrine in the first place: and not to them alone, but to any such as are employed in the rule and government of the church. The apostle had made use of Deu 25:4 to the same purpose, 1 Corinthians 9:9 : neither of these texts conclude the duty of elders to take maintenance, but the duty of those who are members of churches to give it them, which they may refuse, as Paul himself did, if either the people’s or minister’s circumstances call for or will allow such a thing.

The Scripture (ἡ γραφή) Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holy Scriptures, Romans 1:2. Ἑτέρα γραφὴ another or a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ every Scripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. Thou shalt not muzzle (οὐ φιμώσεις) In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12, and see on put to silence, Matthew 22:34. Also see on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9. That treadeth out (ἀλοῶντα) More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9,1 Corinthians 9:10. Comp. ἅλων a threshing-floor, Matthew 3:12; Luke 3:17.

An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, "Hurt not the laboring beast." Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea. The laborer is worthy, etc. A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ, it is not according, to N.T. usage thus to connect Scripture and proverb.

18. the scripture—(De 25:4; quoted before in 1Co 9:9). the ox that treadeth out—Greek, An ox while treading. The labourer is worthy of his reward—or "hire"; quoted from Lu 10:7, whereas Mt 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from De 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Verse 18. - When he for that , A.V.; hire for reward , A.V. Thou shall not muzzle , etc. This passage, kern Deuteronomy 25 , which is quoted and commented upon, in the same souse as here, in 1 Corinthians 9:9 , shows distinctly that reward was to go with labor. The ox was not to be hindered from eating some portion of the grain which he was treading out. The preacher of the gospel was to live of the gospel. The laborer is worthy of his hire ( ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὑτοῦ ). In Matthew 10:10 the words are the same as here, except that τῆς τροφῆς (his meat) is substituted for τοῦ μισθοῦ . But in Luke 10:7 the words are identical with those here used, even to the omission (in the R.T.) of the verb ἔστιν . The conclusion is inevitable that the writer of this Epistle was acquainted with and quoted from St. Luke's Gospel; and further, that he deemed it, or at least the saying of the Lord Jesus recorded, in it, to be of equal authority with " ἡ γραφή ," the Scripture. If this Epistle was written by St. Paul after his first imprisonment at Rome, we may feel tolerably certain that he was acquainted with the Gospel or St. Luke, so that there is no improbability in his quoting from it. His reference to another saying of the Lord Jesus in Acts 20:35 gives additional probability to it. The passage in 2 Timothy 4:18 seems also to be a direct reference to the Lord's Prayer, as contained in the Gospels of St. Matthew and St. Luke. St.

18 . the scripture saith ] The quotation is from Deuteronomy 25:4 , and goes to the end of the clause only, ‘thou shalt not muzzle the ox when he treadeth out the corn;’ or, as Dr Farrar renders, ‘thou shalt not muzzle a threshing ox.’ The argument from God’s care of oxen has been used by St Paul before, 1 Corinthians 9:9 , where see Mr Lias’s note. And, The labourer is worthy of his reward ] Bp Wordsworth prints the Greek of these words in such a way that they are to be included under ‘the Scripture saith,’ and a common view both in ancient and modern times considers that our Lord’s words as recorded Luke 10:7 are here quoted as Scripture. The R.V. by its full-stop after ‘corn’ regards the words as the citation only of the proverb, in the same way as it is cited by our Lord ‘as a popular and well-known saying.’ This is quite a sufficient view, especially since it is more than doubtful whether by this time the Gospels could be thus authoritatively quoted. They are not quoted even in the Apostolic Fathers. reward ] Better, wages or hire .

1 Timothy 5:18 . If this verse is read without critical prejudice, it implies that in the writer’s judgment a quotation from Deuteronomy 25:4 and the Saying, ἄξιος , κ . τ . λ . might be coordinated as ἡ γραφή ; just as in Mark 7:10 , Acts 1:20 , and Hebrews 1:10 , two O.T. quotations are coupled by a καί . For this formula of quotation, in addition to the reff., see John 19:37 ; Romans 4:3 ; Romans 11:2 ; Galatians 4:30 ; Jam 2:23 . Jam 4:5 . The question then arises, Is ἄξιος , κ . τ . λ . a proverbial saying carelessly or mistakenly quoted by St. Paul as ἡ γραφή ? or, Was St. Paul familiar with its presence in a written document, an early gospel, the subject of which was so sacred as to entitle it to be called ἡ γραφή ? The question has been prejudged by supposed necessary limitations as to the earliest possible date for a gospel; and many have thought it safest to adopt Stier’s statement that ἄξιος , κ . τ . λ . was a common proverb made use of both by our Lord ( Luke 10:7 ; Matthew 10:10 ), and by St. Paul. In that case, it is difficult to avoid the conclusion that St. Paul forgot that it was not ἡ γραφή ; for here it is not natural to take ἄξιος , κ . τ . λ ., as a supplementary or confirmatory statement by the writer in the words of a well-known proverb. The proverb, if it be such, is rather the second item in ἡ γραφή , just as in 2 Timothy 2:19 , the “seal” consists of ( a ) “The Lord knoweth them that are his,” and ( b ) “Let every one that nameth,” etc.