Exegetical and Hermeneutical Commentary of Psalms 32:9
Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
9, 10. A warning addressed to all not to resist God’s will, and neglect instruction.
Be not like horse like mule with no understanding,
With trappings of bit and bridle must they be curbed:
Else will they not come near unto thee.
The Heb. is obscure and possibly corrupt in some points; but the general sense is clear. Brute animals without reason must be controlled and compelled by force to learn to submit to man’s will. If man will not draw near to God and obey Him of his own free will, he lowers himself to the level of a brute, and must expect to be treated accordingly and disciplined by judgment (Isa 26:9-11).
For the thought that man who will not listen to God’s teaching ‘becomes brutish’ see Jer 10:14; Jer 10:21; Psa 49:10; Psa 49:12; Psa 49:20; Psa 73:22. The word rendered mouth in A.V., trappings in R.V., is of doubtful meaning. Some explain, whose wild spirit must be curbed &c.; but this is less probable. The A.V. of the last line, lest they come near unto thee, to hurt thee, gives no suitable point of comparison, and must certainly be rejected.
Fuente: The Cambridge Bible for Schools and Colleges
Be ye not as the horse – The horse as it is by nature – wild, ungoverned, unwilling to be caught and made obedient. The counsel referred to in the previous verse is here given; and it is, that one who wishes to obtain the favor of God should not be as the wild and unbroken horse, an animal that can be subdued only by a curb, but should evince a calm, submissive spirit – a spirit disposed to obey and submit. If he becomes a subject of Gods government, he is not to be subdued and held as the horse is – by mere force; there must be the cheerful submission of the will. People are not brought into the service of God by physical power; they are not kept there by an iron curb. They come and yield themselves willingly to his law; they must come with that spirit if they would find the favor of God.
Or as the mule – The mule is distinguished for its obstinacy, and this is evidently the ground of comparison here. The meaning is, be tractable, gentle, yielding; submit to the guidance and direction of God and his truth.
Which have no understanding – That cannot be controlled by reason and conscience. They are governed only by power and by fear. People have reason and conscience, and they should allow themselves to be controlled by appeals TO their reason and to their moral sense. They are not made to be governed as brutes are. Since they have a higher nature, they should permit themselves to be governed by it.
Whose mouth must be held in with bit and bridle – More literally, in bit and bridle is their ornament to restrain them; that is, the trappings or the ornaments of the horse and the mule consist of the bridle and the bit, the purpose of which is to restrain or control them. The allusion, however, is not to the bit and bridle as an ornament, but as the ordinary trappings of the mule and the horse.
Lest they come near unto thee – Or rather, because of its not approaching thee; that is, because the horse and the mule will not come to thee of their own accord, but must be restrained and controlled.
Fuente: Albert Barnes’ Notes on the Bible
Psa 32:9
Be ye not as the horse, or as the mule, which have no understanding.
Bit and bridle: how to escape them
I. A privilege to be sought.
1. This guidance is very full in its nature.
(1) God is prepared to give you an inward understanding of spiritual things; for His instruction is intensely effectual upon the mind.
(2) God adds the precept to the doctrine, and instructs us in both.
(3) Here is fellowship as well as instruction; for the guide goes with the traveller, and thus will God, in the process of our instruction, give us fellowship with Himself.
2. This teaching is divine in its source. Our Lord may instruct us by men who are taught of Himself; but, after all, the best of His servants cannot teach us anything profitably except the Lord Himself teaches by them and through them. What a wonderful condescension it is that the Lord should become a teacher!
3. Observe how wonderfully personal is this promised guidance. The Infinite focusses Himself upon the insignificant!
4. This teaching is delightfully tender.
5. This teaching is constant.
II. A character to be avoided.
1. We are not to imitate creatures of which we are the superiors. One said, in my hearing, as an excuse for a passionate speech, I could not help it. If you tread on a worm it will turn. Is a worm to be the example for a saint?
2. We must mind that we do not imitate creatures to whom we are so near akin. A large part of us is animal, and its tendency is to drag down that part which is more than angelic. How abject, and yet how august is man! Brother go the worm, and yet akin to Deity. Immortal and yea a child of dust. Be ye not the prey of your lower natures.
3. We are not to imitate creatures devoid of reason. Be sensitive to the Spirit of God. Give me understanding and I shall keep Thy law.
III. As infliction to be escaped. DO not drive your Saviour to be stern with you. Do not choose the way of hardness–the brutish way. Be ye not as the horse, or as the mule, which have no understanding, for then you will become sad, gloomy, dull, stupid, and full of disquietude.
IV. A freedom to be attained. There are children of God who wear no bit or bridle: the Lord has loosed their bonds. To them obedience is delight: they keep His commands with their whole heart. The Son has made them free, and they are free indeed.
1. They are free, because they are in touch with God. Gods will is their will. They answer to the Lord as the echo to the voice.
2. Because tutored.
3. Because always trusting.
4. Because tender. (C. H. Spurgeon.)
That reason is an insufficient guide
That the will of man stands in need of restraint and control is an acknowledged truth: but it has been of late discovered that reason is all-sufficient in itself; that it wants no spur to stimulate, or curb to check it; but that, if left to take its own course, it is liable to no error–it never fails–it never injures others, or itself. Before this new doctrine be admitted, it must be subjected to the test of time and trial;–it must, like all other theories, be reduced to practice. What is religion, but the guide of reason and the controller of the will? What is law, but the restraint of individual will for the good of all? What is education, but the art of forming the will to obedience, of correcting its errors, and training it to virtue?
I. religion cheeks the vices, follies, and passions of mankind, by inculcating a belief that there is a Superior Power which created us, such as we are;–that set good and evil before us, for our free will to choose; but promised a reward for the one, and a punishment for the other. All religion, therefore, stands upon the supposition that reason left to itself is insufficient to direct us;–for if we should all choose the good of our own accord, reward and punishment must be superfluous: even false religion supposes this; nay, even a religion in the hands of the magistrate,–a political religion,–the avowed invention of man,–the product of reason itself, imputes error to reason, and preaches up the necessity of control.
II. The very existence of LAW in the world is a testimony of the universal suffrage of mankind against the power of reason. If all men acted right of their own accord there would be no need of law to restrain them.
III. education, though applied first to the individual, is the last resource of society. Men form themselves into society, from their mutual fears, for mutual protection. Their notions of a Deity may be derived from tradition or revelation. But, in the ordinary course of things, both religion and law exist before education. It is from reflection that men begin to perceive that the rising generation may be trained to habits suitable to the society of which they are to become members; and if education could act in proportion to its design, it would prevent the commission of those crimes which the law must punish.
IV. but do we really hope to stem the torrent by religion, law, and education? Yes–if they have not lost their effect upon the mind of man. (M. R. Vincent, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Be ye not as the horse or as the mule] They will only act by force and constraint; be not like them; give a willing service to your Maker. “They have no understanding;” you have a rational soul, made to be guided and influenced by reason. The service of your God is a reasonable service; act, therefore, as a rational being. The horse and the mule are turned with difficulty; they must be constrained with bit and bridle. Do not be like them; do not oblige your Maker to have continual recourse to afflictions, trials, and severe dispensations of providence, to keep you in the way, or to recover you after you have gone out of it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be ye not as the horse, or as the mule; be not such brutish and sottish creatures as I have been, not having reason or grace to govern yourselves, nor hearkening to the counsels and admonitions of others. Lest they come near unto thee; lest they should come too near to thee, so as to bite or kick thee. But neither is this the common practice of horses or mules, of which he seems to speak; nor is this the proper use of a bit or bridle, to keep them from so doing; but rather to bring them nearer to the rider for his use, and to keep them under his conduct and power, from whom they are otherwise apt to run away. The words therefore are and may be otherwise rendered, because they do not or will not come near unto thee, to wit, for thy service, unless they be forced to it by a bit or bridle. And so all the ancient translators understand it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. The latter clause, moreliterally, “in that they come not near thee“; thatis, because they will not come, &c., unless forced by bitand bridle.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Be ye not as the horse, [or] as the mule, [which] have no understanding,…. The design of this exhortation is to direct men how to behave under the instructions given; not as brutes, which have no rational faculties, but as men; that they should not show themselves thoughtless, stupid, and unteachable, as these animals, or worse than they; nor stubborn and obstinate, refractory and untractable, resolving not to be taught, stopping the ear, and pulling away the shoulder; nor ill natured and mischievous; not only hating instruction, casting away the law of the Lord, but kicking and spurning at, and persecuting such who undertake to instruct them; as these creatures sometimes attempt to throw their riders, and, when down, kick at them;
whose mouth must be held in with bit and bridle, lest they come near unto thee; to do mischief, bite or kick; or “because they do not come near to thee” t; and that they may come near, and be brought into subjection, and become obedient; therefore such methods are used; see Jas 3:3; there is in the words a tacit intimation, that men are commonly, and for the most part, like these creatures, stupid, stubborn, and mischievous; and therefore severe methods are used by the Lord, sore chastenings, to humble and instruct them; see
Jer 31:18; the mule, more especially, is remarkable for its stupidity u; and though the horse is docile, yet he is sometimes stubborn and refractory.
t “quia non accedunt ad te”, Grotius. u “Mule, nihil sentis—-“, Catullus.
Fuente: John Gill’s Exposition of the Entire Bible
9. Be not like the horse or mule. David now briefly explains the amount of the counsel which he formerly said he would give. He exhorts all to learn with quietness, to lay aside stubbornness, and to put on the spirit of meekness. There is much wisdom, too, in the advice which he gives to the godly to correct their hardihood; for if we were as attentive to God’s corrections as we ought, every one would eagerly hasten to seek his favor. Whence is so much slowness to be found in all, but that we are either stupid or refractory? By likening the refractory, therefore, to brute beasts, David puts them to shame, and at the same time declares that it will avail them nothing to “kick against the pricks.” Men, says he, know how to tame the fierceness of horses by bridles and bits; what then do they think God will do when he finds them intractable?
Fuente: Calvin’s Complete Commentary
(9) Whose mouth.Here the text has evidently suffered, and the exact meaning is lost. There are also verbal difficulties. The word translated mouth elsewhere (except Psa. 103:5, where see Note) means ornament, and the literal rendering of the text as it stands is, with bit and bridle his ornament to hold, not approaching to thee. This may mean that the animal is harnessed, either that it may not approach, or because without harness it will not approach. In either case the general application is the same. Horses and mules can only be rendered obedient by restraints that are unworthy of a rational creature. The LXX. and Vulg. have jaws instead of mouth, and Ewald follows them, and renders the last clause, of those who approach thee unfriendly.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Bit and bridle That is, by harsh and forcible means. A different class is here addressed, and the language and figures are correspondent. They cannot be trusted upon the ground of reasonableness or moral obligation, but must be governed by force or powerful constraints. Pro 26:3.
Mouth The Hebrew word almost always means ornament, but it is absurd to force this sense upon it here, as some do. In Psa 103:5 it means “mouth,” and the whole connexion and imagery of the present text require the same signification here.
Lest they come near unto thee “[Otherwise] they come not near to thee.” The coming “near” is not to be understood as for injury, but for submission and service. “Irrational and obstinate animals do not approach men unless tamed by compulsory means.” Moll. The point of the exhortation is, that we should submit to God, and obey freely from rational conviction, not requiring, as in the case of brute animals, that compulsory force or physical chastisements should be applied. Jas 3:3
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 32:9 Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
Ver. 9. Be ye not as the horse, or as the mule ] David having, according to the title Maschil, promised to teach, useth this preface to bespeak attention. Be not uncounsellable, irreclaimable, such as Basil (Ad Evag. Epist. 10) complaineth of, qui neque quid sit verum sciunt, neque sustinent discere, who neither knew, nor would be taught, what was true, and fit to be practised. Of the rhinoceros some write, that slain he may be, caught he cannot be. Others, that he is animal animo indomito, a most untameable creature; for if he be taken, he presently dieth of sullenness. Such spirits we meet with not a few, who yet would take it in foul scorn to be reckoned horses and asses, that have no understanding, neither will be taught any. To these the psalmist here saith, Ne obstupescite, et obbrutescite ad exercitationes Dei, &c. Be not as horse or mule, lest ye be led through a fool’s paradise into a true prison. Be not headlong, headstrong, untameable, untractable, &c. The horse and mule are instanced, as well known among the Jews, and used to be ridden on.
Which have no understanding
Whose mouth must be held in with bit and bridle
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
horse . . . mule. Compare Pro 26:3.
bit . . . bridle. See note on “eye”, Psa 32:8.
Lest = Otherwise they will not.
come near = draw near: i.e. for help and instruction, so as to understand what they are to do: (1) to help, Hebrew. karab, App-43. (Deu 4:7. Deu 34:18; Psa 119:151; Psa 145:18. Neh 13:4); or (2) in worship (Lev 16:1. 1Sa 14:36. Eze 40:46; Eze 44:15).
Fuente: Companion Bible Notes, Appendices and Graphics
Be ye: Pro 26:3, Jer 31:18, Jam 3:3, Jam 4:7-10
no: Job 35:11, Jer 4:22, Jer 8:6, Jer 8:7
Reciprocal: Exo 4:12 – General 2Ki 19:28 – I will put Job 41:13 – double Psa 25:9 – guide Psa 73:22 – as a Psa 92:6 – A brutish Pro 10:13 – a rod Pro 12:1 – he that Isa 30:28 – a bridle Isa 37:29 – will I Jer 35:13 – Will Jam 1:26 – bridleth
Fuente: The Treasury of Scripture Knowledge
Psa 32:9. Be not as the horse, or as the mule God hath endowed you with reason, both to inform you what you ought to do. and to check you when you do amiss, and hath made you capable also of receiving good admonitions from others; do not therefore follow your own unbridled lusts and appetites; much less be refractory and untractable, when God would reduce you from the error of your ways; as if you were not men, but headstrong horses and mules, which can by no means be curbed or governed, without bit and bridle. Houbigant renders the last clause, very properly, Or they will not come near thee; for, as horses and mules are not dangerous beasts, whose common practice it is to kick or bite, the word lest is extremely improper. Nor is it the proper use of a bit, or bridle, to keep them from so doing, but rather to bring them nearer to the rider, for his use, and to keep them under his power and management.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
32:9 Be ye not as the horse, [or] as the mule, [which] have no understanding: whose {i} mouth must be held in with bit and bridle, lest they come near unto thee.
(i) If men can rule brute beasts, do they think that God will not bridle and tame their rage?