| Barnes' Notes on the Bible Harden not your hearts - Do not render the heart insensible to the divine voice and admonition. A hard heart is that where the conscience is seared and insensible; where truth makes no impression; where no religious effect is produced by afflictions; where preaching is listened to without interest; and where the mind is unaffected by the appeals of friends. The idea here is, that a refusal to listen to the voice of God is connected with a hardening of the heart. It is in two ways: (1) The very refusal to do this tends to harden it. And, (2) in order to resist the appeals of God, people must resort to the means of "voluntarily" hardening the heart. This they do by setting themselves against the truth; by the excuses which they offer for not becoming Christians: by plunging into sin in order to avoid serious impressions; and by direct resistance of the Holy Spirit. No inconsiderable part of the efforts of sinners consists in endeavoring to produce insensibility in their minds to the truth and the appeals of God. As in the provocation - Literally, "in the embittering" - ἐν τῶ παραπικρασμῶ en tō parapikrasmō. Then it means what embitters or provokes the mind - as disobedience. Here it refers to what they did to "embitter" the mind of God against them; that is to the course of conduct which was adopted to provoke him to wrath. In the day of temptation - In the time of temptation - the word "day" being used here, as it is often, to denote an indefinite period, or "time" in general. The word "temptation" here refers to the various provocations by which they "tried" the patience of God. They rebelled against him; they did what put the divine patience and forbearance to a trial. It does not mean that they tempted God to do evil, but that his long-suffering was "tried" by their sins. In the wilderness - The desert through which they passed. The word "wilderness" in the Scriptures commonly means a "desert;" see the notes at Matthew 3:1. "One provocation was in demanding bread at Sin; a second for want of water at Massah or Meribah; a third time at Sinai with the golden calf; a fourth time at Taberah for want of flesh; a fifth time at Kadesh when they refused to go up into Canaan, and the oath came that they should die in the wilderness. A like refusal may prevent us from entering into rest." - Dr. John P. Wilson, Manuscript Notes.
Clarke's Commentary on the BibleHarden not your hearts - Which ye will infallibly do, if ye will not hear his voice. Provocation - Παραπικρασμος· From παρα, signifying intensity, and πικραινω, to make bitter; the exasperation, or bitter provocation. "The Israelites provoked God first in the wilderness of Sin, (Pelusium), when they murmured for want of bread, and had the manna given them, Exodus 16:4. From the wilderness of Sin they journeyed to Rephidim, where they provoked God a second time for want of water, and insolently saying, Is the Lord God among us or not? Exodus 17:2-9, on which account the place was called Massah and Meribah. See 1 Corinthians 10:4 (note), note 1. From Rephidim they went into the wilderness of Sinai, where they received the law, in the beginning of the third year from their coming out of Egypt. Here they provoked God again, by making the golden calf, Exodus 32:10. After the law was given they were commanded to go directly to Canaan, and take possession of the promised land, Deuteronomy 1:6, Deuteronomy 1:7 : God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vales, and in the south, and by the seaside, to the land if the Canaanites, and unto Lebanon, and unto the great river, the river Euphrates. The Israelites, having received this order, departed from Horeb, and went forward three days' journey, Numbers 10:33, till they came to Taberah, Numbers 11:3, where they provoked God the fourth time, by murmuring for want of flesh to eat; and for that sin were smitten with a very great plague, Numbers 11:33; this place was called Kibroth-hattaavah, because there they buried the people who lusted. From Kibroth-hattaavah they went to Hazeroth, Numbers 11:35, and from thence into the wilderness of Paran, Numbers 12:16, to a place called Kadesh, Numbers 13:26. Their journey from Horeb to Kadesh is thus described by Moses, Deuteronomy 1:19-21 : And when we departed from Horeb, we went through all that great and terrible wilderness, which you saw by the way of the mountain of the Amorites, as the Lord our God commanded us; and, we came to Kadesh-barnea. And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee; go up and possess it. But the people proposed to Moses to send spies, to bring them an account of the land, and of its inhabitants, Deuteronomy 1:22. These after forty days returned to Kadesh; and, except Caleb and Joshua, they all agreed in bringing an evil report of the land, Numbers 13:25-32; whereby the people were so discouraged that they refused to go up, and proposed to make a captain, and return into Egypt, Numbers 14:4. Wherefore, having thus shown an absolute disbelief of God's promises, and an utter distrust of his power, he sware that not one of that generation should enter Canaan, except Caleb and Joshua, but should all die in the wilderness, Numbers 14:20; Deuteronomy 1:34, Deuteronomy 1:35; and ordered them to turn, and get into the wilderness, by the way of the Red Sea. In that wilderness the Israelites, as Moses informs us, sojourned thirty-eight years, Deuteronomy 2:14 : And the space in which we came from Kadesh-barnea, until we were come over the brook Zereb, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Wherefore, although the Israelites provoked God to wrath in the wilderness, from the day they came out of the land of Egypt until their arrival in Canaan, as Moses told them, Deuteronomy 9:7, their greatest provocation, the provocation in which they showed the greatest degree of evil disposition, undoubtedly was their refusing to go into Canaan from Kadesh. It was therefore very properly termed the bitter provocation and the day of temptation, by way of eminence; and justly brought on them the oath of God, excluding them from his rest in Canaan. To distinguish this from the provocation at Rephidim, it is called Meribah-Kadesh," Deuteronomy 32:51. See Dr. Macknight.
Gill's Exposition of the Entire BibleHarden not you hearts,.... There is a natural hardness of the heart; the heart of man is like a stone, destitute of spiritual life, motion, and activity; it is senseless, stupid, impenitent, stubborn, and inflexible, on which no impressions can be made, but by powerful grace: and there is an acquired, habitual, and voluntary hardness of heart, to which men arrive by various steps; as entertaining pleasing thoughts of sin; an actual commission of it, with frequency, till it becomes customary, and so habitual; an extenuation or justification of it, and so they become hardened against all reproofs and sermons, and to all afflictions and judgments; are insensible and past feeling, and openly declare for sin, and glory in it: and there is a hardness which God's people are liable to, and should guard against; and which is brought on by a neglect of private and public worship, and by keeping bad company, and through the ill examples of others, and by giving way to lesser sins; for all sin is of an hardening nature: as in the provocation, in the day of temptation in the wilderness; the Jews provoked God in the wilderness by their unbelief, murmurings, ingratitude, and idolatry; and they tempted him there by distrusting his power and goodness; hence one of the places in which they murmured against him was called Massah and Meribah, Exodus 17:7 and it is an aggravation of their sin, that it was in the wilderness, after they had been just brought out of bondage into liberty, and had lately had such an instance of the power and goodness of God, in bringing them through the Red sea; and where they could have no human supplies, and therefore should have been entirely dependent on God, and trust in him.
Vincent's Word StudiesHarden not (μὴ σκληρύνητε) In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard (see on Matthew 25:24; see on Jde 1:14); σκλψρότης hardness (Romans 2:5); σκληρύνειν to harden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardness of heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked (Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardly, painfully (not in N.T.). In the provocation (ἐν τῷ παραπικρασμῷ) Only here and Hebrews 3:15. In lxx only Psalm 94:8. The verb παραπικραίνεινto provoke, only in Hebrews 3:16. Often in lxx. The simple verb πικραίνειν to make bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9, Revelation 10:10. From πικρός bitter, pungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. In the day (κατὰ τὴν ἡμέραν) Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ' ἀρχάς in the beginning, Hebrews 1:10. Of temptation (τοῦ πειρασμοῦ) Rend. "of the temptation," referring to a definite event, the murmuring against Moses at Rephidim on account of the lack of water, Exodus 17:1-7. In that passage the lxx gives for the two proper names Massah and Meribah, πειρασμὸς temptation, which is correct, and λοιδόρησις railing or reviling, which is loose, since Meribah signifies strife. In Psalm 94, lxx renders Meribah παραπικρασμός provocation, which is inexact, and Massah πειρασμὸς temptation, which is correct.
Geneva Study BibleHarden not your hearts, as in the {g} provocation, in the day of temptation in the wilderness: (g) In the day that they troubled the Lord, or struggled with him.
People's New Testament 3:8 Harden not your hearts. To harden the heart is to reach such a state that God's voice makes no impression. As in the provocation. The Hebrew of the Psalm says Like Meribah. The meaning is Harden not your hearts as our fathers did at Meribah. See the account in Ex 17:1-7. See also Nu 27:14, where Kadesh Meribah is named. Both may be referred to. In the day of temptation in the wilderness. Day of trial.
Wesley's Notes 3:8 As in the provocation - When Israel provoked me by their strife and murmurings. In the day of temptation - When at the same time they tempted me, by distrusting my power and goodness. Exod 17:7.
Jamieson-Fausset-Brown Bible Commentary8. Harden not your hearts-This phrase here only is used of man's own act; usually of God's act (Ro 9:18). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" (Ne 9:17). provocation . temptation-"Massah-meribah," translated in Margin "tentation . chiding," or "strife" (Ex 17:1-7). Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more. Nu 20:1-13 and De 33:8 mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah. in the day-Greek, "according to the day of."
Matthew Henry's Concise Commentary3:7-13 Days of temptation are often days of provocation. But to provoke God, when he is letting us see that we entirely depend and live upon him, is a provocation indeed. The hardening of the heart is the spring of all other sins. The sins of others, especially of our relations, should be warnings to us. All sin, especially sin committed by God's professing, privileged people, not only provokes God, but it grieves him. God is loth to destroy any in, or for their sin; he waits long to be gracious to them. But sin, long persisted in, will make God's wrath discover itself in destroying the impenitent; there is no resting under the wrath of God. Take heed: all who would get safe to heaven must look about them; if once we allow ourselves to distrust God, we may soon desert him. Let those that think they stand, take heed lest they fall. Since to-morrow is not ours, we must make the best improvement of this day. And there are none, even the strongest of the flock, who do not need help of other Christians. Neither are there any so low and despised, but the care of their standing in the faith, and of their safety, belongs to all. Sin has so many ways and colours, that we need more eyes than ours own. Sin appears fair, but is vile; it appears pleasant, but is destructive; it promises much, but performs nothing. The deceitfulness of sin hardens the soul; one sin allowed makes way for another; and every act of sin confirms the habit. Let every one beware of sin.
Matthew Henry's Whole Bible CommentaryVerses 7-19 Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Ps. 95:7, etc., where observe, I. What he counsels them to do-to give a speedy and present attention to the call of Christ. "Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for to-morrow it may be too late." II. What he cautions them against-hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this." Observe, The hardening of our hearts is the spring of all our other sins. III. Whose example he warns them by-that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Ex. 17:2-7. Observe, 1. Days of temptation are often days of provocation. 2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness. 3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe, (1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin. (2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God. (3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works-works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations. (4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them. They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner. (5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them (v. 10): Wherefore I was grieved with that generation. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy. (6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God. IV. What use the apostle makes of their awful example, v. 12, 13, etc. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation. 1. He gives the Hebrews a proper caution; the word is, Take heed, blepete-look to it. "Look about you; be upon your guard against enemies both within and without; be circumspect. You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they." Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (1 Co. 10:11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them. 2. He enforces the admonition with an affectionate compellation: "Brethren, not only in the flesh, but in the Lord; brethren whom I love, and for whose welfare I labour and long." And here he enlarges upon the matter of the admonition: Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. Here observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostasy; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let those that think they stand take heed lest they fall. 3. He subjoins good counsel to the caution, and advises them to that which would be a remedy against this evil heart of unbelief-that they should exhort one another daily, while it is called to-day, v. 13. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since to-morrow is none of ours, we must make the best improvement of to-day. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy; it appears pleasant, but is pernicious; it promises much, but performs nothing. [2.] The deceitfulness of sin is of a hardening nature to the soul; one sin allowed prepares for another; every act of sin confirms the habit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of every one to exhort himself and others to beware of sin. 4. He comforts those who not only set out well, but hold on well, and hold out to the end (v. 14): We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end. Here observe, (1.) The saints' privilege: they are made partakers of Christ, that is, of the Spirit, nature, graces, righteousness, and life of Christ; they are interested in all that is Christ's, in all that he is, in all that he has done, or can do. (2.) The condition on which they hold that privilege, namely, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. Not but they shall persevere, being kept by the mighty power of God through faith to salvation, but to be pressed thus to it is one means by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy. Here observe, [1.] The same spirit with which Christians set out in the ways of God they should maintain and evidence to the end. Those who begin seriously, and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession show a great deal of courage and confidence, but do not hold them fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith. 5. The apostle resumes what he had quoted before from Ps. 95:7, etc., and he applies it closely to those of that generation, v. 15, 16, etc. While it is said, To-day if you will hear, etc.; as if he should say, "What was recited before from that scripture belonged not only to former ages, but to you now, and to all who shall come after you; that you take heed you fall not into the same sins, lest you fall under the same condemnation." The apostle tells them that though some who had heard the voice of God did provoke him, yet all did not so. Observe, (1.) Though the majority of hearers provoked God by unbelief, yet some there were who believed the report. (2.) Though the hearing of the word be the ordinary means of salvation, yet, if it be not hearkened to, it will expose men more to the anger of God. (3.) God will have a remnant that shall be obedient to his voice, and he will take care of such and make mention of them with honour. (4.) If these should fall in a common calamity, yet they shall partake of eternal salvation, while disobedient hearers perish for ever. 6. The apostle puts some queries upon what had been before mentioned, and gives proper answers to them (v. 17-19): But with whom was he grieved forty years? With those that sinned. And to whom did he swear? etc. Whence observe, (1.) God is grieved only with those of his people who sin against him, and continue in sin. (2.) God is grieved and provoked most by sins publicly committed by the generality of a nation; when sin becomes epidemic, it is most provoking. (3.) Though God grieves long, and bears long, when pressed with the weight of general and prevailing wickedness, yet he will at length ease himself of public offenders by public judgments. (4.) Unbelief (with rebellion which is the consequent of it) is the great damning sin of the world, especially of those who have a revelation of the mind and will of God. This sin shuts up the heart of God, and shuts up the gate of heaven, against them; it lays them under the wrath and curse of God, and leaves them there; so that in truth and justice to himself he is obliged to cast them off for ever. |
