"believe," and to "taste" denotes "spiritual experience;" words of outward sense being used to express the inward spiritual acts of the mind. Sometimes I say it is so, but this phrase is always so used. The Holy Ghost, therefore, herein lays down the duty which we owe to the word, to the voice of God, when we hear it in the way of his appointment,—that is, to yield sincere obedience unto it; and the hinderance thereof is expressed in the next words. Now, as this command is translated over into the gospel, as it is by our apostle in the next chapter, it hath respect unto the great precept of hearing and obeying the voice of Christ, as the great prophet of the church; given originally, Deut. xviii. 19, “Whosoever will not hearken unto my words, which he shall speak in my name" (for the Father speaketh in the Son, Heb. i. 1, 2). "I will require it of him," Acts iii. 22, 23; which was again solemnly renewed upon his actual exhibition: Matt. xvii. 5, “This is my beloved Son, in whom I am well pleased; hear ye him." See 2 Pet. i. 17. And he is thereon, as we have seen, compared with Moses in his prophetical office, and preferred above him, John i. 17, 18.

, Tūs Qwrns avto., "the voice of the LORD," is sometimes taken for his power, inasmuch as by his word, as an intimation and signification of the power which he puts forth therein, he created and disposeth of all things. See Ps. xxix. 3-5, 7-9, where the mighty works of God's power and providence are assigned unto his voice. See also Mic. vi. 9. Sometimes it is used for the revelation of his will in his commands and promises. This is the λóyos #popoρinós of God, the word of his will and pleasure. But it is withal certain that ip and Cor are used principally, if not solely, for a sudden, transient voice or speaking. For the word of God as delivered in the Scripture is and λoyos, sometimes pãμa, not or Owen. So the lifting up of the voice amongst men, is to make some sudden outcry; as, "They lifted up their voice and wept." These words, then, do ordinarily signify a sudden, marvellous speaking of God from heaven, testifying unto any thing. So doth φωνή, Mark i. 11, Καὶ φωνὴ ἐγένετο ἐκ τῶν cupa,—“And there was a voice from heaven." So Matt. xvii. 5; Luke iii. 22; John xii. 28,*Hadev ovv Qwvù in Toй ovρavou,—“There came therefore a voice from heaven:" which when the multitude heard, they said ßportùv yeyovéval, "that it thundered;" for thunder was called ip," the voice of God." So the rp, "the voices," Exod. xix. 16, that accompanied the or "lightnings," that is, the thunders that were at the giving of the law, are rendered by our apostle Qwrǹ inμátar, Heb. xii. 19; that is, the thunders from heaven which accompanied the words that were spoken. So is a used Acts x. 13, 15, xxvi. 14. Hence came the pn, "Bath Kol" among the ancient Jews: or, as in the Chaldee, pn, Gen. xxxviii. 26. “There came filia vocis" ("the daughter of the voice") "from heaven." And so the Syriac version in this place: bp jaan, “if you will hear the daughter of the voice." They called it so, as being an effect or product of the power of God, to cause his mind and will to be heard and understood by it. They thought it was not the voice of God himself immediately, but as it were the echo of it,—a secondary voice, the offspring of another. And whereas they acknowledge, that after the building of the second temple the, or wipa 1, the "Spirit of prophecy and of inspiration," ceased in their church, they contend that revelations were made by the pra, or immediate voice from heaven, though they can instance in none but those which concerned our Saviour, which the apostles declared and made famous, 2 Pet. i. 17. But it may be there is that in this tradition which they understand not.

בעלי הקבלה אומרים שהוא קול של מדה אחת הנקראת קול אולי,Elias in his Tishbi tells us

"The Cabbalists say that it is the voice of a property in God which is called Kol; and it may be it is so." They have no other way to express a person in the divine nature but by , a special property. And one of these, they say, is called "Kol,” that is, "the Word," the eternal Word or Son of God. His especial

speaking is intended in this expression; which is true. So his speaking is called his "speaking from heaven," Heb. xii. 25; although I deny not but that the immediate speaking of the Father in reference unto the Son is sometimes so expressed, Matt. xvii. 5, 2 Pet. i. 17. But an especial, extraordinary word is usually so intended. So our Saviour tells the Pharisees, that they had not heard tỶv Qwv, the voice of God at any time, nor seen his dog, his shape, John v. 37. They had heard the voice of God in the reading and preaching of the word, but that was ó óyos, “his word." His own they had not heard. Notwithstanding all their pretences and boastings, they had not at any time extraordinary revelations of God made unto them. For there is an allusion to the revelation of the will of God at Horeb, when his p, or Qwv, or "voice," was heard, and his Nor eldos, his "shape," appeared, or a miraculous appearance of his presence was made; both now being accomplished in himself in a more eminent manner, as the apostle declares, John i. 16-18. It is true the Lord Christ calls his ordinary preaching, as we say, "viva voce," Tùy Qwvý, his "voice," John x. 3, 16; but this he doth because it was extraordinary, his person, work, and call being so. Wherefore the psalmist in these words, as to the historic 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. My oxλnpúvnte ràs xapdías iμãe, ps; 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. ExλnpóTs, "hardness," is indeed sometimes used in heathen writers for stubbornness of mind and manners. So Aristotle says of some that they are ὀνομαστότατοι ἐπὶ oxλnρóτnt," famous for stubbornness." Such as Homer describes Achilles to have been, who had pioneλeis Opévas, "a hard, stubborn, inflexible mind." So is σxλпρoτράxnλos sometimes used, "duricervicus," "hard-necked" or "stiff-necked," "curvicervicum pecus," a crook-necked, perverse beast." But oxλnpiva, "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; everywhere by Paul, so that it is a word peculiar unto him. Exλnpúv Tv xapòíav, 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 Hiphil it is "to harden and make obdurate," and is used only in a moral sense. The LXX. render it constantly by oxλnpúvw, “induro;” or ßapúva, 66 gravo," 1 Kings xii. 4; to "harden," or to "burden." Sometimes it is used absolutely: Job ix. 4,, "hardened against him," that is, himself;— "hardened himself against him." Ofttimes it hath , the "neck," added unto it:, Prov. 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, the "spirit" joined to it: Deut. ii. 30, 7, "he hardened his spirit." But most commonly it hath =? 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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Diy Ty пapaπixpacμ, "as in the provocation;"". The LXX. render this word, where it is first used, by hordópnois, "convitium," "a reproach,” Exod, xvii. 7; afterwards constantly by avroyía, "contradiction," or conten

tion by words, as Num. xx. 13, xxvii. 14, Deut. xxxiii. 8; and nowhere by apaxpaμós, 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. Ixpós is "bitter," in opposition to yλuxúç, “sweet,” "pleasant;" that is the proper, natural sense of the word. So also of πικρόω and wixpaívw, “ 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 ?, is "to stir up to anger," "to vex," "imbitter," "provoke," as 1 Sam. i. 6. So TаρаTIxpaμós must be "exacerbatio," "provocatio," an imbittering, a provocation to anger by contention: 2, 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. 1-7, "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 ye with me? wherefore do ye 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? 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 Massah, 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 befell the people in the wilderness of Zin nearly forty years afterwards, when, in their murmuring for water, another rock was smitten to bring it forth, whereon it is added, "This is the water of Meribah; 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," verse 3.

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Karà Tùy hμéρay to espaoμou, as in the day of Massah," or "temptation;", from, "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 Massah and Meribah; 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 Massah, and Meribah,” Exod. xvii. 7. Meribah, which the apostle renders аρaπixρaσμós, seems principally or firstly to respect Moses as the object of it: verse 2, D, "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

, מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנָסוּן אֶת־יְהוָה,And Moses said unto the people *

arose.

"Why do ye chide with me" (Meribah)?" and wherefore do ye tempt the LORD"

(Massah)? For in the same things and words wherein they chode with Moses they tempted the Lord. And hence the same word, of chiding, striving, contending, or provoking, is used in this matter towards the Lord also: Num. xx. 13, "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 Massah ye provoked the LORD to wrath ;" and sometimes, 2. To warn them of the like miscarriages, chap. vi. 16, "Ye shall not tempt the LORD your God, as ye tempted him in Massah." So also in the 95th 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. 8, "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, Ps. lxxviii. 15, 16, 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 especial denomination of the sin of the people be taken from that instance of Exod. 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.

;-"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 place as well as אֲשֶׁר אֲשֶׁר נָסוּנִי,Ob issioneday #s

persons. We render où here, "when,"-" 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 Vulg. Lat.,“ ubi,” “where,” that is in the desert, at Meribah or Massah. And this is the proper signification of the word. Nor is either ou or oй, the interrogative, ever used in any good authors to denote time, but place only. "Where," that is, in the wilderness, where they tempted God and saw his works forty years.

Oi næréρes &μwv, ;-"your fathers," or "forefathers;" póyovo, "progenitors," 2 Tim. i. 3. So is aTipes often used, and is most frequently; although in one place be added, Jer. xi. 10; the first springs and heads of any nation or family,—the whole congregation in the wilderness, whose posterity they were.

'Edoxíμaσáv μe, "-"proved me." This word is seldom used in an ill sense, as the former is almost continually. is to have experience, upon search, investigation, and trial, Ps. 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.' Καὶ εἶδον τὰ ἔργα μου, η N-1;“ and saw my works.” "And saw my work," in the psalm. D is rendered by xaí. It signifies "also," "moreover,"

somewhat above a mere conjunction; and so doth xaí, 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, and sending of quails and manna. The people murmured, chode, strove, tempted; then the power of God was manifested and the works were wrought which they saw. So were the judgments that he wrought and executed on Korah, Dathan, and Abiram; and 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 judgments which he wrought amongst them, and which they saw. 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."

Teacαpánovra šτn,-"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; "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 shows it to be indifferent, in that in the 17th verse of this chapter he applies the space of time unto God's being grieved with them, as here unto the people's sin: "With whom was he grieved forty years?" Only, it may be, the apostle made this distinction of the words to intimate, that the oath of God against the entering of that people into his rest was not made after the end of forty years, as the order of the words in the psalm seems to import: "Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: unto whom I sware in my wrath, that they should not enter into my rest." They seem to intimate, that God thus sware in his wrath after he had been grieved with them forty years. But they do but seem so: really they only declare that it was the same people with whom he was grieved concerning whom he sware; for the oath of God here intended is that mentioned, Num. xiv. 20-23. The people falling into a high sedition and murmuring, upon the report of the spies that were sent to search the land, the Lord sware by himself that that whole generation should wander forty years in that wilderness, until they were all consumed. Now, this was upon the next year after their coming up out of Egypt, and after which the forty years of their provocations and God's indignation ensued. But these things, as to time, were of