Yea, they turned back, and tempted God - They turned away from his service; they were disposed to return to Egypt, and to place themselves in the condition in which they were before they were delivered from bondage.

And limited the Holy One of Israel - The idea is, that they set a limit to the power of God; they fancied or alleged - (and this is a thing often done practically even by the professed people of God) - that there was a boundary in respect to power which he could not pass, or that there were things to be done which he had not the ability to perform. The original word - תוה tâvâh - occurs but three times in the Scriptures; in 1 Samuel 21:13, where it is rendered scrabbled (in the margin, made marks); in Ezekiel 9:4, where it is rendered set, that is, set a mark (margin, mark); and in the place before us. It is rendered here by the Septuagint and the Latin Vulgate, to provoke to anger. DeWette translates it troubled. Professor Alexander, "On the Holy One of Israel (they) set a mark." The idea in the word would seem to be that of making a mark for any purpose; and then it means to delineate; to scrawl; or to set a mark for a limit or boundary. Thus it might be applied to God - as if, in estimating his character or his power, they set limits or bounds to it, as one does in marking out a farm or a house-lot in a city or town. There was a limit, in their estimation, to the power of God, beyond which he could not act; or, in other words, his power was defined and bounded, so that beyond a certain point he could not aid them.

Limited the Holy One of Israel - The Chaldee translates, "And the Holy One of Israel they signed with a sign." The Hebrew word התוו hithvu is supposed to come from the root תוה tavah, which signifies to mark; and hence the letter ת tau, which in the ancient Hebrew character had the form of a cross X, had its name probably because it was used as a mark. Mr. Bate observes that in hithpael it signifies to challenge or accuse; as one who gives his quark or pledge upon a trial, and causes his adversary to do the same. Here it most obviously means an insult offered to God.

Yea, they turned back, and tempted God,.... They talked of going back to Egypt, and of choosing a captain to lead them back thither, Numbers 14:3, and they turned back from the Lord, and from his good ways, and chose their own ways, and followed after idols; or the sense is, they again tempted God, not only at Meribah, but elsewhere; they tempted him again and again, even ten times, as before observed:

and limited the Holy One of Israel; or "signed" (d) him; signed him with a sign, so the Targum; they tempted him by asking a sign of him, as Jarchi interprets it; insisting that a miracle be wrought, by which it might be known whether the Lord was among them or not, Exodus 17:7, with which compare Matthew 16:1, or they set bounds, so Kimchi; to his power and goodness, saying, this he could do, and the other he could not; see Psalm 78:19, and so men limit the Lord when they fix on a blessing they would have, even that, and not another; and the measure of it, to what degree it should be bestowed on them, as well as set the time when they would have it; whereas the blessing itself, and the degree of it, and the time of giving it, should be all left with the Lord; who knows which and what of it is most convenient for us, and when is the best time to bestow it on us.

(d) "signaverunt", Pagninus.

Yea, they {y} turned back and tempted God, and {z} limited the Holy One of Israel.

(y) That is, they often tempted him.

(z) As they all do who measure the power of God by their capacity.

41. limited-as in Ps 78:19, 20. Though some prefer "grieved" or "provoked." The retreat from Kadesh (De 1:19-23) is meant, whether-

turned-be for turning back, or to denote repetition of offense.

78:40-55. Let not those that receive mercy from God, be thereby made bold to sin, for the mercies they receive will hasten its punishment; yet let not those who are under Divine rebukes for sin, be discouraged from repentance. The Holy One of Israel will do what is most for his own glory, and what is most for their good. Their forgetting former favours, led them to limit God for the future. God made his own people to go forth like sheep; and guided them in the wilderness, as a shepherd his flock, with all care and tenderness. Thus the true Joshua, even Jesus, brings his church out of the wilderness; but no earthly Canaan, no worldly advantages, should make us forget that the church is in the wilderness while in this world, and that there remaineth a far more glorious rest for the people of God.