it was extraordinary; his person, work and call being so. Wherefore the psalmist in these words, as to the historical and typical intendment of them, recalls the people unto the remembrance and consideration of God's speaking unto them in the giving of the law at Horeb, and exhorts them unto obedience unto it, formally upon that consideration, namely, that the will of God was uttered unto them in a marvellous and extraordinary manner. And as to the prophetical intendment of it, he intimates another extraordinary revelation of it, to be made by the Messiah, the Son of God..

Μη σκληρύνατε τας καρδίας ύμων χώρη : “ Harden not your hearts:" this expression is sacred. It occurs not in other authors. To harden the heart, is a thing peculiarly regarding the obedience that God requireth of us. Σκληρότης, hardness,' is indeed sometimes used in heathen writers for stubbornness of mind and manners. So Aristotle says of some, that they are ονομαστοτατοι επι σκληροτητι, ο famous for stubbornness. Such as Homer describes Achilles to have been, who had regionensis Peirces, an hard, stubborn inflexible mind.' So is exλgorgaxs sometimes used: duricervicus, hard-necked or stiffnecked,' curvicervicum pecus, a crook-necked perverse beast.' But wangu, to harden,' is scarcely used unless it be in the New Testament, and in the translation of the Old by the LXX. Three times it occurs in the New Testament, Acts xix. 9. Rom. ix. 18. and in this chapter; every where by Paul, so that it is a word peculiar unto him. Exλngureir say xagdier, therefore, to harden the heart,' in a moral sense, is peculiar to holy writ; and it is ascribed both to God and man, but in different senses, as we shall see afterwards. By this word the apostle expresseth

, out of the original; that is to be hard, heavy, and also difficult. In IIiphil, it is to harden and make obdurate,' and is used only in a moral sense. The LXX. render it constantly by exaga, induro; or bagus, gravo, 1 Kings xii. 4. to harden, or to burden.' Sometimes it is used absolutely, Job ix. 4. Then, hardened against him,' that is himself, hardened himself against him.' Oft-times it hath 77, the neck,' added unto it; пup, Frov. xxix. 1. that stiffeneth or hardeneth his neck.' As one that goes on resolvedly, as will not so much as turn aside or look back towards any one that calls him. Sometimes it hath 17, the spirit,' joined to it, Deut. ii. 32. 1m x 7, he hardened his spirit.' But most commonly it hath 2, the heart,' as here. And it still in man denotes a voluntary perverseness of mind, in not taking notice of, or not applying the soul unto the will of God, as revealed, to do and observe it.

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"Ds sy in magazizgacuas in the provocation,' LXX. render this word where it is first used, by

. The dogneis, con

vitium, "a reproaching,' Exod. xvii. 7. afterwards constantly by Tho, contradiction or contention by words;' as Num. xx. 13. ch. xxvii. 14. Deut. xxxiii. 8. and no where by waga

xgues, as in this place of the Psalm. Hence some suppose it is evident, that the present Greek translation is not the work or endeavour of the same persons, but a cento of many essays. I rather think, that we have hence a new evidence of the insertion of the apostle's words into that version. For, as I will not deny, but that the writers of the New Testament might make use of that Greek version of the Old, which was then extant, so that many words and expressions are taken from them, and inserted in that which we now enjoy, is too evident for any man of modesty or sobriety to deny. And this word, as here compounded, is scarce used in any other author. Ingos is bitter,' in opposition to yλuxus, sweet, pleasant;' that is the proper natural sense of the word. So also of wing and gan, to make bitter to the taste or sense;' but the metaphorical use of these words in a moral sense, is frequent for exacerbo, provoco. The Hebrew Dy, is 'to stir up to anger, to vex, imbitter, provoke,' as 1 Sam. i. 6. So againgαopos must be exacerbatio, provocatio, an imbittering, a provocation to anger by contention. 27, which here is so rendered, is jurgium, a strife agitated in words: we render it chiding.' The story which this principally refers unto, is recorded Exod. xvii. 2-7. "And they pitched in Rephidim, and there was no water for the people to drink: wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide you with me, wherefore do you tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children, and our cattle, with thirst? And Moses cried unto the Lord, saying, What shall I do unto this people, for they be almost ready to stone me? And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod wherewith thou smotest the river, take in thine hand and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massa, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not ?" Another story to the like purpose we have, of what befel the people in the wilderness of Zin, near forty years afterwards, when in their murmuring for water, another rock was smitten to bring it forth; whereon is added, "This is the water of Meribal, because the children of

Israel strove with the Lord," Num. xx. 13. It is also said on the same occasion, that they chode with Moses, ver. 3.

Κατα την ήμεραν το πειρασμού, που ος, Fas in the day of Massa, or temptation.' from 770, to tempt,' the other name given to the place before mentioned in Exodus; for thence it is that the apostle takes his example, where both the names are mentioned, and where the place is said to be called Meribah and Massa; whereas, in that of Numbers, it is only said, This is the water of Meribah, or strife. And yet it may be not without respect to the latter also. The first instance was at the beginning, the latter at the close of their provocations. As they began, so they ended. This was a remarkable passage between God and that people. For, first, a double name is given to the place where it fell out: "He called the name of the place Massa and Meribah, Exod. xvii. 7. Meribah, which the apostle renders μs, seems principally or first to respect Moses, as the object of it, ver. 2. nw DV Dyn 277, and the people chode with Moses,' Thence had the place the name of chiding; Meribah, from jareb. And God was the immediate object of their temptation. So in the text there is made a distribution of these things distinctly, whence these several names arose. "And Moses said unto the people,

,why do you chide with me תריבון עמדי מה תנסון את יהוה

(Meribah), and why do you tempt the Lord, (Massa)?" For in the same things and words wherein they chode with Moses, they tempted the Lord. And thence the same word of chiding, striving, contending or provoking, is used in this matter towards the Lord also, Num. xx. 13. mimi në 127, "they strove or chode with the Lord."

Secondly, This matter as a thing exceedingly remarkable, is often called over and remembered again in the Scripture. Sometimes on the part of the people; and that, 1. To reproach and burden them with their sins; as Deut. ix. 22. "And at Massa ye provoked the Lord to wrath ;" and sometimes, 2. To warn them of the like miscarriages, ch. vi. 16. "You shall not tempt the Lord your God, as you tempted him at Massa." So also in the xcvth Psalm, from whence the apostle takes these words. Again, it is remembered as an instance of the faithfulness of Levi, who clave to God in those trials, Deut. xxxiii. S. "And of Levi he said, Let thy Thummim and thy Urim be with thy holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah."

The mercy likewise that ensued, in giving them waters from the rock, is frequently celebrated, Deut. viii. 15. Psal. lxxviii. 15, 16. Psal. cv. 41. Neh. ix. 15. Moreover in this rock of Horeb, lay hid a spiritual rock, as our apostle tells us,

1 Cor. x. 4. even Christ the Son of God, who being smitten with the rod of Moses, or the stroke and curse of the law administered by him, gave out waters of life freely to all that thirst and come unto him. In this matter therefore is comprehended a great instance of providence, and a great mystery of grace. But yet notwithstanding all this, although the special denomination of the sin of the people be taken from that instance of Exodus xvii. yet the expressions are not to be confined or appropriated only thereunto. For the particular provocation, on which God sware against them that they should not enter into his rest, fell out afterwards, Num. xiv. as we shall see in our progress. But this is eminently referred unto, 1. Because it was upon the very entrance of that course of provoking, which they constantly persisted in until they were consumed. 2. Because of the signal and significant miracles and works which God wrought thereon.

E, sex, 77, in the desert or wilderness,' namely of Midian, whereinto that people entered upon their coming through the sea. In their way towards Horeb, their fourth station was at Rephidim, where the things fell out before recounted. So they received refreshment in a type from the spiritual rock, some days before the giving of the fiery law.

is referred both to time and אשר אשר נסוני,Oo twistera ef

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place, as well as persons. We render it here, when your fathers tempted me;' and so in the psalm: referring what is spoken to the time mentioned, or the day of temptation. So the Syriac, in which day.' The Vul. Lat. ubi, where,' that is, in the desert, at Meribah or Massa. And this is the proper signification of the word. Nor is either & or, the interrogative, ever used in any good authors to denote time, but place only. Where; that is, 77, in the wilderness,' where they tempted God, and saw his works forty years.

"OF TREES MAY,,your fathers, or forefathers,' Οι πατέρες ύμων, gov, progenitors,' 2 Tim. i. 3. So is argis often used, and max most frequently; although in one place be added, 78, Jer. xi. 10. the first springs and heads of any nation or family; the whole congregation in the wilderness, whose posterity they were.

This word is seldom

Edoxinatar μe, ", proved me.' used in an ill sense, as the former is almost continually. 12, is to have experience, upon search, investigation and trial, Psai. cxxxix. 23. The experience therefore that they had of the power of God upon their temptations, is that which by this word is intended: They proved me,' and found by trial that I was in the midst of them.

Kai sidoy to serα us, by in D, and saw my works.' And saw my work,' in the psalm. is rendered by xa: it

signifies also, moreover,' somewhat above a mere conjunction; and so doth a, most frequently quinetiam. Some suppose it may be here taken for etsi, etiamsi, although; they tempted me, and proved me, although they saw my works.' And so these words are placed as an aggravation of their sin in tempting of God, distrusting of him after they had had such experience of his power and goodness, in those mighty works of his which they saw. But the order of things also seems to be intended. First, They tempted God- they tempted me.' Then they had an experience of his power- they proved me,' and that by the production of his mighty works which they saw. For generally all the works of God in the wilderness, whether of mercy or judgment, were consequents of, or ensued upon the people's tempting of him. Such was his bringing water out of the rock, sending of quails and manna. The people murmured, chode, strove, tempted; then the power of God was manifested, and the works wrought which they saw. So were the judgments that he wrought and executed on Korah, Dathan, and Abiram; on the spies that brought up an evil report on the land, with those that adhered unto them: this order and method of things is here expressed. They tempted God by their complaints, repinings, murmurings, seditions, unbelief, weariness of their condition, with impatient desires and wishings after other things. Hereupon they had frequent trials of the power, care, and faithfulness of God, as also of his holiness, and indignation against their sins. All these were made manifest in the mighty works of providence, in mercies and in judgments which he wrought amongst them, and which they sew. They had them not by report or tradition, but saw them with their own eyes, which was a great aggravation of their unbelief. Jarchi refers this to the works of God in Egypt only; but this is contrary to our apostle, although they are not to be excluded. Num. xiv. 22. They have seen my glory, and my miracles, (my glorious works), which I did in Egypt, and in the wilderness."

Tirragaxortz BTA, • forty years. Here the apostle finisheth the sense of the words, referring them to what goes before. “They saw my works forty years." The psalmist, as was before observed, placeth these words in the beginning of the next verse, and makes them to respect the season of God's indignation against them for their sins; now, forty years was I grieved. By the apostle, the space of time mentioned is applied unto the people's seeing of the works of God; by the psalmist, to God's indignation against them. And these things being absolutely commensurate in their duration, it is altogether indifferent to which of them the limitation of time specified, is formally applied. And the apostle shews it to be indifferent,