Exegetical and Hermeneutical Commentary of Psalms 95:8
Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:
8. Harden not your heart, as at Meribah,
As in the day of Massah in the wilderness (R.V.).
Meribah, Strife, and Massah, Temptation, were the names given to the scene of the murmuring at Rephidim at the beginning of the wandering (Exo 17:1-7); and the scene of the murmuring at Kadesh in the fortieth year was also called Meribah (Num 20:1-13). The A.V. follows the LXX and other Ancient Versions in translating the words, but they should certainly be retained as proper names. Cp. Deu 33:8; Psa 81:7.
Fuente: The Cambridge Bible for Schools and Colleges
8 11. Jehovah speaks, warning Israel not to repeat the sins of obstinacy and unbelief by which their ancestors provoked Him.
Fuente: The Cambridge Bible for Schools and Colleges
Harden not your heart – See this verse explained in the notes at Heb 3:8.
As in the provocation … – Margin, contention. The original is Meribah. See Exo 17:7, where the original words Meribah, rendered here provocation, and Massah, rendered here temptation, are retained in the translation.
Fuente: Albert Barnes’ Notes on the Bible
Harden not your heart, by wilful disobedience and obstinate unbelief, rebelling against the light, and resisting the Holy Ghost, and his clear discoveries of the truth of the gospel.
As in the provocation; as you did in that bold and wicked contest with God in the wilderness. Or,
as in Meribah, which was the proper name of the place where that happened, and which also was called Massah, as is evident from Exo 17:7; Deu 33:8.
As in the day of temptation; in the day in which you tempted me. Or, as in the day of Massah, i.e. when you were at Massah.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8-11. warning against neglect;and this is sustained by citing the melancholy fate of theirrebellious ancestors, whose provoking insolence is described byquoting the language of God’s complaint (Nu14:11) of their conduct at Meribah and Massah,names given (Ex 17:7) tocommemorate their strife and contention with Him (Psa 78:18;Psa 78:41).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Harden not your hearts,…. Against Christ, against his Gospel, against all the light and evidence of it. There is a natural hardness of the heart, owing to the corruption of nature; and an habitual hardness, acquired by a constant continuance and long custom in sinning; and there is a judicial hardness, which God gives men up unto. There is a hardness of heart, which sometimes attends God’s own people, through the deceitfulness of sin gaining upon them; of which, when sensible, they complain, and do well to guard against. Respect seems to be had here to the hardness of heart in the Jews in the times of Christ and his apostles, which the Holy Ghost foresaw, and here dehorts from; who, notwithstanding the clear evidence of Jesus being the Messiah, from prophecy, from miracles, from doctrines, from the gifts of the Spirit, c. yet hardened their hearts against him, rebelled against light, and would not receive, but reject him:
as in the provocation or “as at Meribah” h; a place so called from the contention and striving of the people of Israel with the Lord and his servants; and when they provoked not only the meek man Moses to speak unadvisedly with his lips; but also the Lord himself by their murmurings, Ex 17:7 though this may respect their provocations in general in the wilderness; for they often provoked him by their unbelief, ingratitude, and idolatry; see De 9:8,
and as in the day of temptation in the wilderness; or “as in the day of Massah” i; the time when they tempted him at Massah, so called from their tempting him by distrusting his power and presence among them, by disobeying his commands, and limiting the Holy One of Israel to time and means of deliverance; see Ex 17:7 and this being in the wilderness was an aggravation of their sin; they being just brought out of Egypt, and having had such a wonderful appearance of God for them, there and at the Red sea; and besides being in a place where their whole dependence must be upon God, where they could have nothing but what they had from him immediately, it was egregious folly as well as wickedness to provoke and tempt him.
h “sicut Meribah”, Montanus; “sicut in Meriba”, Musculus, Tigurine version, Gejerus, Michaelis, so Ainsworth. i “sicut die Massah”, Montanus, Musculus, Tigurine version; “secundum diem Massah”, Gejerus, Michaelis, so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
| Warning against Hardness of Heart. | |
7–To day if ye will hear his voice, 8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my work. 10 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: 11 Unto whom I sware in my wrath that they should not enter into my rest.
The latter part of this psalm, which begins in the middle of a verse, is an exhortation to those who sing gospel psalms to live gospel lives, and to hear the voice of God’s word; otherwise, how can they expect that he should hear the voice of their prayers and praises? Observe,
I. The duty required of all those that are the people of Christ’s pasture and the sheep of his hand. He expects that they hear his voice, for he has said, My sheep hear my voice, John x. 27. We are his people, say they. Are you so? Then hear his voice. If you call him Master, or Lord, then do the things which he says, and be his willing obedient people. Hear the voice of his doctrine, of his law, and, in both, of his Spirit; hear and heed; hear and yield. Hear his voice, and not the voice of a stranger. If you will hear his voice; some take it as a wish, O that you would hear his voice! that you would be so wise, and do so well for yourselves; like that, If thou hadst known (Luke xix. 42), that is, O that thou hadst known! Christ’s voice must be heard to-day; this the apostle lays much stress upon, applying it to the gospel day. While he is speaking to you see that you attend to him, for this day of your opportunities will not last always; improve it, therefore, while it is called to-day,Heb 3:13; Heb 3:15. Hearing the voice of Christ is the same with believing. To-day, if by faith you accept the gospel offer, well and good, but to-morrow it may be too late. In a matter of such vast importance nothing is more dangerous than delay.
II. The sin they are warned against, as inconsistent with the believing obedient ear required, and that is hardness of heart. If you will hear his voice, and profit by what you hear, then do not harden your hearts; for the seed sown on the rock never brought any fruit to perfection. The Jews therefore believed not the gospel of Christ because their hearts were hardened; they were not convinced of the evil of sin, and of their danger by reason of sin, and therefore they regarded not the offer of salvation; they would not bend to the yoke of Christ, nor yield to his demands; and, if the sinner’s heart be hardened, it is his own act and deed (he hardening it himself) and he alone shall bear the blame for ever.
III. The example they are warned by, which is that of the Israelites in the wilderness.
1. “Take heed of sinning as they did, lest you be shut out of the everlasting rest as they were out of Canaan.” Be not, as your fathers, a stubborn and rebellious generation, Ps. lxxxviii. 8. Thus here, Harden not your heart as you did (that is, your ancestors) in the provocation, or in Meribah, the place where they quarrelled with God and Moses (Exod. xvii. 2-7), and in the day of temptation in the wilderness, v. 8. So often did they provoke God by their distrusts and murmurings that the whole time of their continuance in the wilderness might be called a day of temptation, or Massah, the other name given to that place (Exod. xvii. 7), because they tempted the Lord, saying, Is the Lord among us or is he not? This was in the wilderness, where they could not help themselves, but lay at God’s mercy, and where God wonderfully helped them and gave them such sensible proofs of his power and tokens of his favour as never any people had before or since. Note, (1.) Days of temptation are days of provocation. Nothing is more offensive to God than disbelief of his promise and despair of the performance of it because of some difficulties that seem to lie in the way. (2.) The more experience we have had of the power and goodness of God the greater is our sin if we distrust him. What, to tempt him in the wilderness, where we live upon him! This is as ungrateful as it is absurd and unreasonable. (3.) Hardness of heart is at the bottom of all our distrusts of God and quarrels with him. That is a hard heart which receives not the impressions of divine discoveries and conforms not to the intentions of the divine will, which will not melt, which will not bend. (4.) The sins of others ought to be warnings to us not to tread in their steps. The murmurings of Israel were written for our admonition, 1 Cor. x. 11.
2. Now here observe,
(1.) The charge drawn up, in God’s name, against the unbelieving Israelites, Psa 95:9; Psa 95:10. God here, many ages after, complains of their ill conduct towards him, with the expressions of high resentment. [1.] Their sin was unbelief: they tempted God and proved him; they questioned whether they might take his word, and insisted upon further security before they would go forward to Canaan, by sending spies; and, when those discouraged them, they protested against the sufficiency of the divine power and promise, and would make a captain and return into Egypt, Num 14:3; Num 14:4. This is called rebellion,Deu 1:26; Deu 1:32. [2.] The aggravation of this sin was that they saw God’s work; they saw what he had done for them in bringing them out of Egypt, nay, what he was now doing for them every day, this day, in the bread he rained from heaven for them and the water out of the rock that followed them, than which they could not have more unquestionable evidences of God’s presence with them. With them even seeing was not believing, because they hardened their hearts, though they had seen what Pharaoh got by hardening his heart. [3.] The causes of their sin. See what God imputed it to: It is a people that do err in their hearts, and they have not known my ways. Men’s unbelief and distrust of God, their murmurings and quarrels with him, are the effect of their ignorance and mistake. First, Of their ignorance: They have not known my ways. They saw his work (v. 9) and he made known his acts to them (Ps. ciii. 7); and yet they did not know his ways, the ways of his providence, in which he walked towards them, or the ways of his commandments, in which he would have them to walk towards him: they did not know, they did not rightly understand and therefore did not approve of these. Note, The reason why people slight and forsake the ways of God is because they do not know them. Secondly, Of their mistake: They do err in their heart; they wander out of the way; in heart they turn back. Note, Sins are errors, practical errors, errors in heart; such there are, and as fatal as errors in the head. When the corrupt affections pervert the judgment, and so lead the soul out of the ways of duty and obedience, there is an error of the heart. [4.] God’s resentment of their sin: Forty years long was I grieved with this generation. Not, The sins of God’s professing people do not only anger him, but grieve him, especially their distrust of him; and God keeps an account how often (Num. xiv. 22) and how long they grieve him. See the patience of God towards provoking sinners; he was grieved with them forty years, and yet those years ended in a triumphant entrance into Canaan made by the next generation. If our sins have grieved God, surely they should grieve us, and nothing in sin should grieve us so much as that.
(2.) The sentence passed upon them for their sin (v. 11): “Unto whom I swore in my wrath, If they shall enter into my rest, then say I am changeable and untrue:” see the sentence at large, Num. xiv. 21, c. Observe, [1.] Whence this sentence came–from the wrath of God. He swore solemnly in his wrath, his just and holy wrath but let not men therefore swear profanely in their wrath, their sinful brutish wrath. God is not subject to such passions as we are; but he is said to be angry, very angry, at sin and sinners, to show the malignity of sin and the justice of God’s government. That is certainly an evil thing which deserves such a recompence of revenge as may be expected from a provoked Deity. [2.] What it was: That they should not enter into his rest, the rest which he had prepared and designed for them, a settlement for them and theirs, that none of those who were enrolled when they came out of Egypt should be found written in the roll of the living at their entering into Canaan, but Caleb and Joshua. [3.] How it was ratified: I swore it. It was not only a purpose, but a decree; the oath showed the immutability of his counsel; the Lord swore, and will not repent. It cut off the thought of any reserve of mercy. God’s threatenings are as sure as his promises.
Now this case of Israel may be applied to those of their posterity that lived in David’s time, when this psalm was penned; let them hear God’s voice, and not harden their hearts as their fathers did, lest, if they were stiffnecked like them, God should be provoked to forbid them the privileges of his temple at Jerusalem, of which he had said, This is my rest. But it must be applied to us Christians, because so the apostle applies it. There is a spiritual and eternal rest set before us, and promised to us, of which Canaan was a type; we are all (in profession, at least) bound for this rest; yet many that seem to be so come short and shall never enter into it. And what is it that puts a bar in their door? It is sin; it is unbelief, that sin against the remedy, against our appeal. Those that, like Israel, distrust God, and his power and goodness, and prefer the garlick and onions of Egypt before the milk and honey of Canaan, will justly be shut out from his rest: so shall their doom be; they themselves have decided it. Let us therefore fear, Heb. iv. 1.
Fuente: Matthew Henry’s Whole Bible Commentary
8. Harden not your heart, as in Meribah The Psalmist, having extolled and commended the kindness of God their Shepherd, takes occasion, as they were stiffnecked and disobedient, to remind them of their duty, as his flock, which was to yield a pliable and meek submission; and the more to impress their minds, he upbraids them with the obstinacy of their fathers. The term מריבה , Meribah, may be used appellatively to mean strife or contention; but as the Psalmist evidently refers to the history contained in Exo 17:2, (58) I have preferred understanding it of the place — and so of מסה , Massah. (59) In the second clause, however, the place where the temptation happened may be thought sufficiently described under the term wilderness, and should any read, according to the day of temptation (instead of Massah) in the wilderness, there can be no objection. Some would have it, that Massah and Meribah were two distinct places, but I see no ground to think so; and, in a matter of so little importance, we should not be too nice or curious. He enlarges in several expressions upon the hardness of heart evinced by the people, and, to produce the greater effect, introduces God himself as speaking. (60) By hardness of heart, he no doubt means, any kind of contempt shown to the word of God, though there are many different kinds of it. We find that when proclaimed, it is heard by some in a cold and slighting manner; that some fastidiously put it away from them after they had received it; that others proudly reject it; while again there are men who openly vent their rage against it with despite and blasphemy. (61) The Psalmist, in the one term which he has employed, comprehends all these defaulters, the careless — the fastidious — such as deride the word, and such as are actuated in their opposition to it by frenzy and passion. Before the heart can be judged soft and pliable to the hearing of God’s word, it is necessary that we receive it with reverence, and with a disposition to obey it. If it carry no authority and weight with it, we show that we regard him as no more than a mere man like ourselves; and here lies the hardness of our hearts, whatever may be the cause of it, whether simply carelessness, or pride, or rebellion. He has intentionally singled out the odious term here employed, to let us know what an execrable thing contempt of God’s word is; as, in the Law, adultery is used to denote all kinds of fornication and uncleanness, and murder all kinds of violence, and injury, hatreds, and enmities. Accordingly, the man who simply treats the word of God with neglect, and fails to obey it, is said here to have a hard and stony heart, although he may not be an open despiser. The attempt is ridiculous which the Papists have made to found upon this passage their favorite doctrine of the liberty of the will. We are to notice, in the first place, that all men’s hearts are naturally hard and stony; for Scripture does not speak of this as a disease peculiar to a few, but characteristic in general of all mankind, (Eze 36:26.) It is an inbred pravity; still it is voluntary; we are not insensible in the same manner that stones are, (62) and the man who will not suffer himself to be ruled by God’s word, makes that heart, which was hard before, harder still, and is convinced as to his own sense and feeling of obstinacy. The consequence by no means follows from this, that softness of heart — a heart flexible indifferently in either direction, is at our command. (63) The will of man, through natural corruption, is wholly bent to evil; or, to speak more properly, is carried headlong into the commission of it. And yet every man, who disobeys God therein, hardens himself; for the blame of his wrong doing rests with none but himself.
(58) This remarkable part of Jewish history is alluded to in other places, and for various purposes. Sometimes to reproach the Israelites on account of their sins, as in Deu 9:22, “And at Massah ye provoked the Lord to wrath;” sometimes to warn them against falling into the like sins, as in Deu 6:16, “Ye shall not tempt the Lord your God as ye tempted him in Massah;” and, at other times, as an instance of the faithfulness of the Levites who clave to God in these circumstances of trial, Deu 33:8, “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.”
(59) In our English Bible it is, “in the provocation — in the day of temptation.” But the most eminent critics agree with Calvin in thinking that it is better to retain the terms Meribah and Massah than to translate them. The places called by these names were so designated from the Israelites provoking and tempting God at them; and the retaining of the proper names gives more effect and liveliness to the allusion. See Psa 81:7, volume 3, page 316, n. 2.
(60) Mant and Walford suppose that it is at the second part of verse 7, “To-day, if ye will hear his voice,” where God is introduced as speaking. “By an almost imperceptible transition,” remarks the former critic, “the person is here [last clause of verse 7] changed; Jehovah becomes the speaker; and with a corresponding change of topic, the Ode, which had commenced with a spiritual exhortation to exult in the blessings of the Gospel, concludes with a solemn, affectionate, and impressive admonition of the danger of disobedience to it; leaving the warning upon the mind with an abruptness peculiarly well calculated to excite attention and to produce the desired effect.” Dimock conjectures, that, as God is introduced as speaking in the last clause of the 7 verse, we should read with Mudge, בקולי, for בקלו, (or, as 37 MSS. and two others at first, בקולו,) “Oh that you may hear my voice this day: that you may not harden your hearts,” etc.
(61) “ Ab aliis frigide audiri, et contemptim; ab aliis fastidiose respui; ab aliis superbe rejici; ab aliis etiam furiose non sine probro et blasphemia proscindi.” — Lat.
(62) “ Combien qu’une telle perversite nous soit naturelle, toutesfois pource qu’elle est volontaire, et que nous ne sommes pas insensibles comme les pierres.” — Fr.
(63) “ Il ne s’ensuit pas neantmoins qu’il soit en nostre puissance d’amollir nostre coeur, ou de le flechir en l’une et l’autre part.” — Fr.
Fuente: Calvin’s Complete Commentary
(8) The mention of the guiding voice suggests to the poet to make God Himself address His people, and with this verse the Divine warning begins.
Provocation . . . temptation.It is better to keep here the proper names Meribah and Massah (Exo. 17:1-7; Num. 20:13 : comp. Deu. 33:8).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. As in the provocation as in the day of temptation It is better to take “provocation” and “temptation” as proper names. The Hebrew simply reads: As Meribah, as the day of Massah, in the wilderness. The allusion is to Exo 17:7. “And he called the name of the place Massah and Meribah” Temptation and Rebellion. The name “Meribah” was also afterward given to Kadesh, (Num 20:13; Num 27:14,) written fully, “Meribah-Kadesh,” Deu 32:51. These were noted instances of rebellion through unbelief, and are advanced here only as specimens of the disobedience of their forefathers in the desert, against which the people are here warned.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Holy Ghost hath given his decided comment upon this scripture, with reference to the church, Heb 3:4 , and adverts to the circumstances of Israel at the waters of Massah and Meribah, Exo 17:1-7 . No doubt, there was much unbelief in this rebellion of Israel, particularly with respect to Christ; for the Holy Ghost saith that the Gospel was preached unto them. Therefore this was the sin referred to in the rejection of Christ: Behold I stand upon the Rock, saith God. And Paul was commissioned to tell the church; that that Rock was Christ. And wherefore is that story incorporated in such an hymn of praise to Christ as this is, but to say the same to us? Take heed, brethren, lest there be in any of you a heart of unbelief, in departing, from the living God. Compare Exo 17:6 ; with 1Co 10:4 ; Heb 3:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 95:8 Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:
Ver. 8. Harden not your heart ] By unbelief, and the deceitfulness of sin, Heb 3:12-13 , which gradually affirms the heart against God.
As in the provocation
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 95:8-11
8Do not harden your hearts, as at Meribah,
As in the day of Massah in the wilderness,
9When your fathers tested Me,
They tried Me, though they had seen My work.
10For forty years I loathed that generation,
And said they are a people who err in their heart,
And they do not know My ways.
11Therefore I swore in My anger,
Truly they shall not enter into My rest.
Psa 95:9 The fact that Israel had experienced the miracles of the exodus and the protection and provisions of the wilderness made their unbelief and lack of trust all the more serious.
Psa 95:10 forty years See Special Topic: Symbolic Numbers in Scripture. Forty is often a round number.
Psa 95:11 I swore in My anger Humans are forced to use vocabulary of this world to describe God, His thoughts, feelings, and actions but they are only metaphors (see Special Topic: God Described as Human ).
These metaphors are true but not exhaustive. They do truthfully assert the reality of the consequences of unbelief and rebellion, both in time and beyond! This generation of Israelites, including Aaron and Moses, did not enter Canaan (cf. Hebrews 3-4; Deu 3:20; Deu 12:9; Deu 25:19).
This psalmist is imploring worship, trust, and obedience to YHWH. He is worthy of praise and faith!
Hebrews 3-4 uses this text to assert three senses of rest.
1. peace with God
2. the Promised Land
3. heaven
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Explain the possible origins of the phrase rock of our salvation.
2. How does Psa 95:4 relate to Psa 95:3 b?
3. Why is the sea not mentioned as being created by Elohim in Genesis 1?
4. Explain the implications of the contingency (i.e., if) of Psa 95:7 c.
5. How do we test/try God?
6. Explain the use of the term rest in Hebrews 3-4, which quotes this Psalm.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
in the provocation = at Meribah (Num 20:13).
temptation = Massah (Exo 17:7).
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 95:8
Psa 95:8
“Harden not your hearts, as at Meribah,
As in the day of Massah in the wilderness.”
“Massah and Meribah” (Psa 95:8). These two names are applied to only one place in Exo 17:7; and in the passage here, as in Deu 33:8, they are used as parallel statements. Ewing referred to them as, “Double names for the same place.
The unfaithfulness of Israel was principally that of their complaining and murmuring against God, a behavior that was actually due to their unbelief.
E.M. Zerr:
Psa 95:8-10. These verses are grouped in one paragraph because they pertain to the same thought, and because they are quoted in the New Testament as a single passage. (Heb 3:7-11.) It has reference to the time of 40 years when the children of Israel were going through the wilderness. Through all that period the Lord was provoked by the stubborn behaviour of the nation. It was especially the leaders of the congregation who incited the others to rebel. Not known my ways means they had not recognized the right ways of life as directed by the Lord. They preferred to have their own way and were continually raising the banner of revolt.
Fuente: Old and New Testaments Restoration Commentary
Harden: Exo 8:15, 1Sa 6:6, Dan 5:20, Act 19:9, Rom 2:5, Heb 3:13, Heb 12:25
in the: Exo 17:2, Exo 17:7, Num 14:11, Num 14:22, Num 14:27, Num 20:13, Deu 1:34, Deu 1:35, Deu 6:16, Heb 3:8, Heb 3:9, Heb 3:15-19, Jud 1:5
provocation: Heb. contention
Reciprocal: Deu 9:7 – from the day 2Ki 19:3 – blasphemy 2Ch 24:19 – but they would Neh 9:16 – hardened Psa 78:17 – General Psa 78:40 – How oft Psa 106:14 – tempted Psa 119:60 – made Isa 37:3 – blasphemy Eze 2:4 – they Eze 20:13 – rebelled Zep 2:2 – before the day of Mat 19:8 – because Mar 16:14 – unbelief Luk 19:42 – in this Joh 20:25 – Except Act 5:9 – to tempt Act 13:18 – about
Fuente: The Treasury of Scripture Knowledge
Psa 95:8-9. Harden not your heart As if he had said, If ye will hear his voice, and profit by what you hear, then do not harden your hearts by obstinate unbelief and wilful disobedience, rebelling against the light, and resisting the Holy Ghost, and the clear discoveries which he makes of the truth of the gospel; as in the provocation As you did in that bold and wicked contest in the wilderness. Hebrew, , chimeribah, as in Meribah, which was the proper name of the place where this happened, and which was also called Massah, as appears from Exo 17:7, and Deu 33:8. As in the day of temptation In the day when you tempted me. Or, as in the day of Massah, that is, when you were at Massah. When Or, in which place, namely, in Meribah, or Massah, or the wilderness last mentioned, your fathers tempted me Doubting of my power, and demanding new proofs of my presence among them, Exo 17:7, though they had had such extraordinary proofs of my presence and favour in their late deliverance at the Red sea, in my making the bitter waters sweet, and in sending them bread from heaven; and saw my works Both my works of mercy, which gave them abundant cause to trust me, and my works of justice, for which they had reason to fear and stand in awe of me. Hebrew, my work, namely, that great and stupendous work of bringing my people out of Egypt with a strong hand; of conducting them safely through the Red sea into the wilderness, and of destroying the Egyptians.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
95:8 {f} Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:
(f) By the contemning of God’s word.