Psalms 32:9

Then, as for the Gentiles who used to go after gods which were no gods, He Who was God went after them, and by His words, as by a bridle, turned them from many gods to the One. This is that Mighty One, Whose preaching …

The person with understanding and reason perceives the sin, whereas the one without understanding does not perceive it, not wanting to.

He calls the irrational movement of spirit "horse" and "mule." Intellect is rational thinking and judgment.

Then when he says "With bit," the threat is set forth. And first in the manner of a prayer. Second in the manner of a prediction, at "Many." He says therefore, "With bit," etc. Speaking metaphorically: if a person conducts himself as a person, God …

"Do not become like the horse and the mule, which have no understanding." It is necessary that you be well-ordered in conduct, if you wish to have the gift of understanding. If you wish to be regulated according to the divine rule, take care that …

People have special need of [understanding], for when they have lost it, they become like horses and mules. Thus he says: I was turned to misery when thorns were thrust in me—that is, the sin that tormented him. On that account he says to God: …

Next, when he says "Do not become," he turns to sinners, that they may return to penance. And concerning this he does two things. First, he sets forth the admonition. Second, the threat, at "With bit." He says therefore: God gives a person understanding, and …

If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (

quarantine:debris (2026-07-29) — unbalanced-parens

Be ye not as the horse, or as the mule, which have no understanding,....

Be ye not as the horse, or as the mule, which have no understanding. Understanding separates man from a brute—let us not act as if we were devoid of it. Men should take counsel and advice, and be ready to run where wisdom points them the way. Alas! we need to be cautioned against stupidity of heart, for we are very apt to fall into it. We who ought to be as the angels, readily become as the beasts. Whose mouth must be held in with bit and bridle, lest they come near unto thee.

Be ye not as the horse, or as the mule, which have no understanding. Understanding separates man from a brute—let us not act as if we were devoid of it. Men should take counsel and advice, and be ready to run where wisdom points them the way. Alas! we need to be cautioned against stupidity of heart, for we are very apt to fall into it. We who ought to be as the angels, readily become as the beasts. Whose mouth must be held in with bit and bridle, lest they come near unto thee. It is much to be deplored that we so often need to be severely chastened before we will obey. We ought to be as a feather in the wind, wafted readily in the breath of the Holy Spirit, but alas! we lie like motionless logs, and stir not with heaven itself in view. Those cutting bits of affliction show how hard mouthed we are, those bridles of infirmity manifest our headstrong and wilful manners. We should not be treated like mules if there was not so much of the ass about us. If we will be fractious, we must expect to be kept in with a tight rein. Oh, for grace to obey the Lord willingly, lest like the wilful servant, we are beaten with many stripes. Calvin renders the last words, "Lest they kick against thee, "a version more probable and more natural, but the passage is confessedly obscure—not however, in its general sense.

THE joy of full forgiveness is described in the first two verses of this Psalm—"Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputes not iniquity and in whose spirit there is no guile." Oh, the blessedness of sitting at Jesus' feet, a sinner washed in His blood! Outside of Heaven there is no greater joy—and even there they sing of blood-washed robes! After a man is pardoned, anxiety is awakened as to how he shall be kept from sin in the future. The burnt child dreads the fire and, although his burns have all been healed, he dreads the fire none the less, but all the more. These who have been scorched by sin tremble at even a distant approach to the flame. You will always know whether you are delivered from the guilt of sin by answering this question—Am I delivered from the love of sin? He who lost his way yesterday feels his need of a guide today and tomorrow. How can the pardoned one endure the thought of sinning, again, against the Lord? David's great anxiety on this score is met by the gracious answer of the Lord—"I will instruct you and teach you in the way which you shall go." Another thing is noteworthy—David was now rid of guile as well as guilt. Orientals pride themselves on their cunning and David, by nature, had a considerable share of craft about him. But he now drives it from his spirit—he will not, from now on, tolerate himself in deceit. When he had thrown away this false wisdom, this carnal prudence, he felt that he must look elsewhere for guidance. If he is no longer to plot and plan with the cunning which he had shown in the matter of Uriah, he will need other direction—and he looks up for it. See how our gracious God comes in with the promise of guidance.

THE joy of full forgiveness is described in the first two verses of this Psalm—"Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputes not iniquity and in whose spirit there is no guile." Oh, the blessedness of sitting at Jesus' feet, a sinner washed in His blood! Outside of Heaven there is no greater joy—and even there they sing of blood-washed robes! After a man is pardoned, anxiety is awakened as to how he shall be kept from sin in the future.

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.

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 God’s 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. […]