Exegetical and Hermeneutical Commentary of Deuteronomy 6:16
Ye shall not tempt the LORD your God, as ye tempted [him] in Massah.
16. Ye shall not tempt, etc.] Rather, try, or put to the proof. On Massah cp. Deu 9:22, Deu 33:8, and see on Exo 17:2; Exo 17:7.
Fuente: The Cambridge Bible for Schools and Colleges
16, 17. Another interruption by the Pl. Because of this; because the reference to Massah is hardly relevant to the context, and because the perfect, he hath commanded, is not yet true of the separate laws; these sentences seem to be a later editorial insertion. The return to the Sg. at their close is explicable by the attraction of the Sg. in Deu 6:18.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 6:16
Ye shall not tempt the Lord.
Christ tempted through unbelief
We know that though God cannot be tempted with evil, He may justly be said to be tempted whenever men, by being dissatisfied with His dealings, virtually ask that He will alter those dealings, and proceed in a way more congenial to their feelings. Suppose a man to be discontented with the appointments of Providence, suppose him to murmur at what the Almighty allots him to do or to bear: is he not to be charged with the asking God to change His purposes? And what is this if it is not tempting God, and striving to induce Him to swerve from His plans, though every one of those plans has been settled by Infinite Wisdom? Or again, if anyone of us, notwithstanding the multiplied proofs of Divine loving kindness, question whether or not God do indeed love him, of what is he guilty, if not of tempting the Lord, seeing that he solicits God to the giving additional evidence, as though there was a deficiency, and challenges Him to a fresh demonstration of what He has already abundantly displayed? In short, unbelief of every kind and every degree may be said to tempt God. For not to believe upon the evidence which He has seen fit to give is to provoke Him to give more, offering our possible assent if proof were increased as an inducement to Him to go beyond what His wisdom has prescribed. And if in this, and the like sense, God may be tempted, what can be more truly said of the Israelites than that they tempted God in Massah? Was there ever a people for whom so much had been done, on whose behalf so many miracles had been wrought, or for whose protection there had been such signal displays of Omnipotence? And, indeed, we are perhaps not accustomed to think of unbelief or murmuring as a tempting God, and therefore we do not attach to what is so common, its just degree of heinousness. Yet we cannot be dissatisfied with Gods dealings, and not be virtually guilty of tempting God. It may seem a harsh definition of a slight and scarcely avoidable fault, but nevertheless it is a true definition. You cannot mistrust God, and not accuse Him of want either of power or of goodness. So that your fear, or your despondency, or your anxiety in circumstances of perplexity or peril are nothing less than the calling upon God to depart from His fixed course–a suspicion, or rather an assertion, that He might proceed in a manner more worthy of Himself, and therefore a challenge to Him to alter His dealings if He would prove that He possesses the attributes which He claims. But it is now in His mediatorial rather than His Divine capacity that we would wish to show you how Christ may be tempted. There is a great general similarity between the two cases, for in both the Supreme Being is tempted if we practically undervalue what He has done for us–throw scorn upon the proofs already given of His love, and thus virtually challenge Him to do more or give greater. Ah, this may be putting neglect of Christ and His Gospel under an unusual aspect; but prove to us, if you can, that it is not just. We affirm, that by every refusal to turn from your sins, and to seek that repentance and remission which Christ died to procure, and lives to bestow, you are as literally guilty of tempting Christ as were the Israelites in the desert, when they provoked God by their repining and unbelief. You tempt Him precisely in the sense in which the Israelites tempted God, by practically denying that what has been done on your behalf has bound you to His service; and therefore, by practically demanding that He interfere again and again, and with mightier tokens of supremacy and compassion. And how little had been done for the Israelites by God in comparison with what has been done by Christ Jesus for us! It was much that God had wrenched from the neck of a captive people the yoke of an oppressor; but think of your emancipation from the thraldom of Satan! By plague and prodigy had the Egyptians been discomfited: but what is this to death vanquished, the grave rifled, and heaven opened by the triumphs of the Mediator? God gave the people manna from heaven; but what is this to Christ giving the true bread–His own flesh–for the life of the world? The tabernacle was set up, and Aaron, with the Urim and Thummim on his breast, could intercede with God, and gain oracular response; but what is this to our having a High Priest within the veil, having at His disposal all the gifts of the Spirit? Ay, if it show great hardness of heart, great ingratitude, great perverseness, that men who had seen waters turned into blood, and the sea divided, and the food brought in profusion by the stretching forth the rod of the lawgiver, should have been fretful and mistrustful in every new trial, what is evidenced by our conduct if we continue to be careless and unbelieving–we before whose eyes Christ Jesus is evidently set forth crucified amongst us? I dare no longer compare that tempting of God with which the Israelites were charged, with that tempting of Christ of which numbers amongst ourselves are continually guilty. It were to say that a temporal deliverance and a temporal Canaan gave as great evidence of the love of the Almighty towards men, and of infinite power being engaged in their succour, as redemption from everlasting death, and an inheritance that fadeth not away. Oh, no! there is sameness in the mode of temptation, but there is vast difference in the degree of guiltiness. Yet the Israelites were terribly visited. And how shall we escape if we neglect so great salvation? (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Ye shall not tempt the Lord] Ye shall not provoke him by entertaining doubts of his mercy, goodness, providence, and truth.
As ye tempted him in Massah.] How did they tempt him in Massah? They said, Is the Lord among us or not? Ex 17:1-7. After such proofs as they had of his presence and his kindness, this was exceedingly provoking. Doubting God’s kindness where there are so many evidences of it, is highly insulting to God Almighty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are oft said to
tempt God, i.e. to make a trial of God, whether he be what he pretends to be, so wise as to see their sins, so just and true and powerful as to take vengeance on them for their sins, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons. See Num 14:22; Psa 78:18; Mat 4:7; Act 5:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Ye shall not tempt the Lord your God,…. By striving with him or against him, by murmuring at or complaining of his providential dealings with them, or by requiring a sign of him, or miracles to be done by him; this is another passage used by Christ to repel the temptations of Satan, Mt 4:7,
as tempted him in Massah; a place so called from the Israelites tempting the Lord there, Ex 17:7, the Targum of Jonathan adds, with ten temptations; see Nu 14:21.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 16-19:
“Tempt,” nasah, “to try, prove,” here to put God to the test by calling in question His power and Presence, as at Massah, Exo 17:1-7, q.v.
“Diligently keep,” shamar, “observe carefully, take heed.” This denotes more than merely to memorize; it means to learn and then put into practice.
Moses once again emphasizes the condition for blessing and prosperity: obedience to God’s commandments. This principle applies today, Mat 6:33.
Fuente: Garner-Howes Baptist Commentary
16. Ye shall not tempt the Lord. Since the doctrine here should undoubtedly be referred to the First Commandment, we gather from it that this is the main foundation of piety, to give to Him what is His own, and to diminish nothing from the prerogative which He claims. As we have already seen, unbelief was the fountain and cause of the tempting in Massah, for when the people neither relied on God’s providence nor rested on His paternal love, they burst forth into impatience, and at length advanced so far as to think that God was not with them, unless He complied with their wicked lusts. We perceive, then, that God cannot be rightly worshipped unless when He has His peculiar attributes acknowledged. Whence, also, it appears that true piety cannot be dissevered from faith, because, if we confess that every desirable good dwells in Him, we shall expect and seek for all things from Him; we shall also patiently and contentedly allow ourselves to be governed by His will, and, in a word, give up ourselves and our lives into His hands.
Fuente: Calvin’s Complete Commentary
5. GOD NOT TO BE TEMPTED (Deu. 6:16-19)
16 Ye shall not tempt Jehovah your God, as ye tempted him in Massah. 17 Ye shall diligently keep the commandments of Jehovah your God, and his testimonies, and his statutes, which he hath commanded thee. 18 And thou shalt do that which is right and good in the sight of Jehovah; that it may be well with thee, and that thou mayest go in and possess the good land which Jehovah sware unto thy fathers, 19 to thrust out all thine enemies from before thee, as Jehovah hath spoken.
THOUGHT QUESTIONS 6:1619
147.
Didnt Gideon tempt God with Gods approval? Cf. Jdg. 6:36-40. Explain.
148.
Read Exo. 17:1-7 to understand the word Massah.
149.
There seems to be some distinction between commandments and the testimonies and statues is there? Discuss.
150.
Is right and good always exciting and interesting? Can it be? How? Why not?
151.
How did certain men become the enemies of both Jehovah and Israel? Irrevocably so?
AMPLIFIED TRANSLATION 6:1619
16 You shall not tempt and try the Lord your God, as you tempted and tried Him in Massah. [Exo. 17:7.]
17 You shall diligently keep the commandments of the Lord your God, and His exhortations, and His statutes, which He commanded you.
18 And you shall do what is right and good in the sight of the Lord, that it may go well with you, and that you may go in and possess the good land which the Lord swore to give to your fathers,
19 To cast out all your enemies from before you, as the Lord has promised.
COMMENT 6:1619
YE SHALL NOT TEMPT JEHOVAH (Deu. 6:16)The Hebrew word Nasah means to try, to prove or tempt God when they doubt as to his power and aid, Exo. 17:2; Exo. 17:7; Deu. 6:16; Psa. 78:18; Psa. 78:41; Psa. 78:56; Isa. 17:12, I will not ask, neither will I tempt JehovahGesenius. So in 1Co. 10:9 we have, Neither let us make trial (ekpeirazomen) of the Lord, as some of them made trial, and perished by the serpents. See how Christ used the above phrase in Mat. 4:5-7.
AS YE TEMPTED HIM IN MASSAH (Deu. 6:16)As recorded in Exo. 17:1-7. Massah is Hebrew for temptation, trials (Gesenius) or, tempting, proving (Margin, Exo. 17:7). It was so called because they tempted Jehovah, saying, Is Jehovah among us, or not?
Fuente: College Press Bible Study Textbook Series
(16) Ye shall not tempt the Lord your God.In the LXX., Thou shalt not tempt, and so where our Lord used it against the tempter (Matthew 4 and Luke 4).
As ye tempted him in Massah.How did they tempt Him in Massah? By raising the unbelieving question, Is the Lord among us, or not? (Exo. 17:7). Even by the side of Satan upon the giddy pinnacle of the Temple, our Saviour refused to doubt the care of Jehovah. He would not throw Himself from thence into the arms of the angels to escape Satan, but He endured as seeing Him who is invisible. To this standard of action Israel was called in face of the powers of evil. But it was not always realised.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Ye shall not tempt the Lord This is one of the passages quoted by our Lord in the temptation in the wilderness. Mat 4:7. “And as he quoted Deuteronomy as a part of the sacred Scriptures, and as it was then held that is, as the work of Moses so we have here again his endorsement of the Mosaic authorship of this book.” LANGE’S Deuteronomy, p. 96.
As ye tempted him in Massah They had there tempted God by their murmuring and unbelief. The reference is to Exo 17:1-7. The place was Rephidim, but Moses called it Massah and Meribah, “because of the chiding of the children of Israel, and because they tempted the Lord.” “Massah” is derived from a verb which means to tempt; “Meribah,” from one that means to strive. Rephidim was the place of tempting and striving.
In the concluding verses the teaching of the commandments to their children, already enjoined in the seventh verse, is more fully enforced. The people were to instruct their children as to the significance of the requirements of Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
They Must Not Put Yahweh To The Test For He Requires A Loving and Righteous Response ( Deu 6:16-19 ).
Analysis.
a They are not to put Yahweh to the test as they did at Massah (Deu 6:16).
b They must diligently keep the commandments of Yahweh their God, and His testimonies, and His statutes, which he has commanded them (Deu 6:17).
b They must do what is right and good in the sight of Yahweh, that it may be well with them, and that they may go in and possess the good land which Yahweh swore to their fathers (Deu 6:18).
a They must thrust out all their enemies from before them, as Yahweh has spoken (Deu 6:19).
Note that in ‘a’ they are not to test out Yahweh and in the parallel they are therefore to thrust out their enemies from the land (so that they will not be a test to them and cause them to test Yahweh). In ‘b’ they must keep all His covenant stipulations, and in the parallel do what He requires.
Deu 6:16
‘ You (ye) shall not test out Yahweh your God, as you tested him out in Massah.’
Let them remember the lesson of Massah (‘place of testing’). There as a group they had tested out Yahweh when there was a shortage of water and they had been ready to kill Moses because of their deep anger, for they had blamed him for their predicament. But then Yahweh had provided them with water from a rock (Exo 17:1-7). Thus should they recognise that He can and will always provide water, and indeed, anything that they really need, if they but trust Him and obey Him. They must therefore look to Him in faith and not test Him out. They do not need to turn to anyone else for their sustenance.
In Deu 6:19 he will point out that that is why the Canaanites must be driven out. Otherwise they will be a snare and a trap to them causing them to ‘test Yahweh’.
These words were utilised by Jesus when He was tempted by Satan in the wilderness. They speak to us all. ‘You shall not put the Lord your God to the test’. To do that is to lack true faith.
Deu 6:17-18
‘ You (ye) shall diligently keep the commandments of Yahweh your God, and his testimonies, and his statutes, which he has commanded you (thee), and you (thou) shall do that which is right and good in the sight of Yahweh, that it may be well with you, and that you may go in and possess the good land which Yahweh swore to your fathers.’
What they must each (thou) and all of them (ye) rather do is diligently keep Yahweh’s covenant stipulations, the commandments of Yahweh their God, and His testimonies and statutes which He has commanded each of them (or has commanded Israel as a nation), and do what is right and good in His sight. Then it will be well with them, and then they will be able to go in and possess the good land that Yahweh swore to their fathers. Such possession of the land constantly demanded righteousness (see Deu 6:25), because the land belonged to the Righteous One. Indeed Yahweh had promised it to their fathers so that He might establish a righteous land. While they would receive it because of the faith and faithfulness of others, they must fit into what it was, His land, the land of the Righteous One, and demonstrate that they deserved it by doing what was right and good in His sight (as we also must).
“Thou” is used from here to the end of the chapter.
Deu 6:19
‘ To thrust out all your enemies from before you (thee), as Yahweh has spoken.’
And one of the ways in which they would do this was by thrusting out all their enemies from before them, as Yahweh has commanded. In order that the land may be righteous it was essential that the evil inhabitants were driven out. Otherwise they would only test out Israel and cause them harm and would continue to defile the land with their idolatries and perversions, and would in the end make them test Yahweh. If the kingdom of Yahweh was ever to be set up the land must be cleared of those who would do evil and would not respond to the covenant. In the same way can none enter Heaven who have not been prepared for it by God. ‘Thee’ here clearly means the whole nation as one.
The lesson for us of this constant repetition of the need to clear the land of Canaanites is that we too must clear our lives of all that could lead us astray. Whatever might lead us to lessen our devotion and dedication to Jesus Christ must be thrust from us. We must show it no mercy. We must not put the Lord to the test. We should also take heed that our hearts are set, not on the land, but on the Kingly Rule of God. We have a greater land on which to set our hearts.
Fuente: Commentary Series on the Bible by Peter Pett
The Admonition Substantiated
v. 16. Ye shall not tempt the Lord, your God, v. 17. Ye shall diligently keep, v. 18. And thou shalt do that which is right and good in the sight of the Lord, that it may be well with thee, and that thou mayest go in and possess the good land which the Lord sware unto thy fathers, v. 19. to cast out all thine enemies from before thee, v. 20. And when thy son, v. 21. then thou shalt say unto thy son, We were Pharaoh’s bondmen in Egypt, v. 22. and the Lord showed signs and wonders, great and sore, v. 23. and He brought us out from thence that He might bring us in to give us the land which He sware unto our fathers. v. 24. And the Lord commanded us to do all these statutes, to fear the Lord, our God, for our good always, v. 25. And it shall be our righteousness if we observe to do all these commandments before the Lord, our God, as He hath commanded us.
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 16-19. Ye shall not tempt the Lord, &c. He had warned them, ver. 12 against the sin of ingratitude, and forgetfulness of God, to which they might be tempted by prosperity: here he cautions them against the vice that they were liable to from the other extreme, adversity; namely, distrust of Providence, and murmuring against God, which is justly termed a tempting of God; for it is calling his goodness and veracity in question. In the first words of the eighteenth verse, we have the true definition of good works, and one which should be the only rule of our conduct; namely, the will of God, and not the caprices and decisions of our own will.
REFLECTIONS.1st, Moses is solicitous to approve his own fidelity to the Israelites, and to inculcate in them every command that he has received from the Lord; and he charges them to transmit them to their children’s children, seeing that on their religious observance of them their well-being both in time and eternity depended. And he begins with the fear of God, for filial fear is the strongest preservative from falling. Note; (1.) Parents have an awful charge, and great will be their guilt if they neglect it. (2.) To walk in the fear of God is the way to please him. (3.) They who walk in his fear need fear nothing else; for God will take care, and abundantly provide for them.
2nd, To know the true God is everlasting life; because we cannot know him without loving, nor love without desire and delight to please him. Therefore, 1. Moses teaches them what God is. One in essence, in opposition to the gods many and lords many of the heathen; the self-existent, eternal, omnipotent Jehovah, beside whom there is and can be no other. Happy the man that has him for his God. 2. He urges the duty they owe him, to love him with all their heart: this is the first and great commandment, and it contains all the rest; for then we cannot but delight in what he commands, and trust on what he promises; and most deserving he is of our warmest affection, since in himself so transcendently excellent, and to us so amazingly kind: well may he challenge our heart, our whole heart; in sincerity, that knows no reserve; with supreme affection, which admits no rival; with ardency stronger than death, and with permanence equal to the days of eternity. Lord! shed abroad such love in our hearts. 3. The means prescribed to maintain and increase this love in their hearts: they are to store up God’s words in their mind and memory, to instruct their children in them, by frequently inculcating the commandments upon them; and to make them the matter of constant daily converse for their mutual edification. Note; (1.) God’s word should be read with seriousness every day. (2.) Our hearts should be employed in meditation thereon, that we may inwardly digest it for our souls’ food. (3.) We should take delight to make it the subject of our discourse; not to dispute on what is abstruse, but to build up each other in love and obedience to what is evident and clear. (4.) Especial care should we take, early to acquaint our children and servants with the invaluable knowledge which alone is able to make them wise unto salvation. 4. Such attention to God’s commands would preserve them from forgetting God in a day of prosperity. They were going into a land of plenty, and sadly apt is the heart to be debauched by ease and affluence. Note; No state so dangerous to the soul, none calls for greater fear and trembling, than when the world smiles, abundance surrounds us, and every earthly blessing tempts the idolatrous heart to take up its rest below. 5. The fear of God must be before their eyes, and his service their happy freedom. No mention of idol gods must come into their mouths; but when they swear, it must be an appeal to the true, and only heart-searching God. As their great danger ever lay from their idolatrous neighbours, they must carefully avoid going after their gods; for that would infallibly bring down upon them the wrath of God to consume them. Note; (1.) An oath is an appeal to God, and it must be made in his name: it is the height of profaneness to swear by any other. (2.) A jealous fear over ourselves is the way to avoid provoking a jealous God.
Fuente: Commentary on the Holy Bible by Thomas Coke
Deu 6:16 Ye shall not tempt the LORD your God, as ye tempted [him] in Massah.
Ver. 16. Ye shall not tempt the Lord. ] By prescribing to God, and “limiting the Holy One of Israel,” as these men did at Massah. Psa 78:41 See Trapp on “ Mat 4:7 “ See Trapp on “ Act 5:9 “ See Trapp on “ Exo 17:2 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 6:16-19
16You shall not put the LORD your God to the test, as you tested Him at Massah. 17You should diligently keep the commandments of the LORD your God, and His testimonies and His statutes which He has commanded you. 18And you shall do what is right and good in the sight of the LORD, that it may be well with you and that you may go in and possess the good land which the LORD swore to give your fathers, 19by driving out all your enemies from before you, as the LORD has spoken.
Deu 6:16 You shall not put the LORD your God to the test, as you tested Him at Massah The place was named test, massah (BDB 650). This is a reference to an event that happened in Exo 17:1-7 (tested BDB 650, KB 702, Piel PERFECT), where the people grumbled against God’s provision and presence (cf. Deu 9:22; Deu 33:8). They showed lack of faith (cf. Psa 95:8; Hebrews 3-4). Do not do it again (test Piel IMPERFECT)! This verse is also used by Jesus in His temptation experience with Satan (cf. Mat 4:7; Luk 4:12).
Deu 6:17 You shall diligently keep the commandments of the LORD your God See note at Deu 6:3. This continual emphasis on obedience (see note at Deu 5:1) is overwhelming and sets the stage for the covenant relationship. All of God’s covenants with mankind are initiated by Him unconditionally, but they must respond conditionally (cf. Deu 5:32-33; Deu 6:1-3; Deu 6:17; Deu 6:24-25).
the commandments. . .His testimonies and His statutes See Special Topic: Terms for God’s Revelation .
Deu 6:18 There are three terms that qualify Israel experiences:
1. you shall do what is right – VERB, BDB 793 I, KB 889, Qal PERFECT, do
a. right – BDB 449 means right or pleasing, cf. Exo 15:26; Deu 6:18; Deu 12:25; Deu 12:28; Deu 13:18; Deu 21:9
b. good – BDB 373 II, used twice, what is pleasing, cf. Gen 16:6; Deu 12:28 (BDB 375 III, Deu 6:24)
2. that it may be well with you – BDB 405, KB 408, Qal IMPERFECT, be good, cf. Deu 4:40; Deu 5:16; Deu 5:29; Deu 5:33; Deu 6:3; Deu 6:18; Deu 12:25; Deu 12:28; Deu 22:7
Notice that all three are found in Deu 12:25; Deu 12:28. If Israel keeps the covenant requirements, YHWH will bring prosperity and longevity!
Deu 6:19 by driving out all your enemies from before you God gave them the Promised Land (by driving out, BDB 213, KB 239, Qal INFINITIVE CONSTRUCT, cf. Gen 15:16-21). He gave them military victory, but Israel still had to prepare for battle and go out and fight. This is probably a good combination to show the provision of God and the necessary faithful covenantal response (cf. Joshua 1-12).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Ye, &c. Quoted by the Lord to Satan, and changed to sing, by adaptation. See Mat 4:7.
tempt = try: by questioning Jehovah’s presence. This was the point in Mat 4:7.
as = according as.
Fuente: Companion Bible Notes, Appendices and Graphics
tempt: Mat 4:7, Luk 4:12
tempted him: Exo 17:2, Exo 17:7, Num 20:3, Num 20:4, Num 20:13, Num 21:4, Num 21:5, Psa 95:8, Psa 95:9, 1Co 10:9, Heb 3:8, Heb 3:9
Reciprocal: Psa 78:41 – Yea Isa 7:12 – tempt Mar 8:11 – tempting
Fuente: The Treasury of Scripture Knowledge
Deu 6:16. See Exo 17:7*, cf. Mat 4:7.tempt: better test; cf. the cognate noun (temptation = testing) in Deu 4:34*.Massah (= testing) is another cognate noun (Exo 17:7*). The word-play is lost in the translation.
Deu 6:20-25. See Deu 4:10.
Deu 6:25. righteousness: i.e. prosperity as in II Isaiah.
Fuente: Peake’s Commentary on the Bible
6:16 Ye shall not {g} tempt the LORD your God, as ye tempted [him] in Massah.
(g) By doubting his power, refusing lawful means, and abusing his graces.