Jesus replied
In this passage, Jesus is responding to the second temptation presented by Satan during His time in the wilderness. This reply is significant as it demonstrates Jesus' use of Scripture to counter temptation. The context is the temptation narrative where Jesus, after fasting for forty days and nights, is confronted by Satan. Jesus' response is a model for believers on how to handle spiritual challenges by relying on the Word of God.

“It is also written:
Jesus begins His response by affirming the authority of Scripture. The phrase "It is also written" indicates that Jesus is referencing the Hebrew Scriptures, specifically the Torah. This method of using Scripture to interpret and counteract other Scripture is a common rabbinic technique, showing Jesus' deep understanding and respect for the Word of God. It also highlights the continuity between the Old and New Testaments.

‘Do not put the Lord your God to the test.’”
This quote is from Deuteronomy 6:16, where Moses warns the Israelites not to test God as they did at Massah. At Massah, the Israelites doubted God's provision and presence, demanding water in the wilderness (Exodus 17:1-7). By quoting this, Jesus emphasizes trust in God's faithfulness without demanding signs or miracles. This reflects a broader biblical theme of faith and reliance on God, seen in other scriptures such as Hebrews 11:6. Jesus, as the true Israel, succeeds where Israel failed, embodying perfect obedience and trust in God.

1. Jesus
The central figure in this passage, Jesus is the Son of God who is being tempted by Satan in the wilderness. His response to temptation is a model for believers.

2. Satan
The adversary who tempts Jesus, attempting to lead Him away from His divine mission and obedience to God.

3. Wilderness
The setting of Jesus' temptation, symbolizing a place of testing and spiritual struggle.

4. Deuteronomy 6:16
The Old Testament scripture Jesus quotes, which refers to the Israelites' testing of God at Massah.

5. Massah
A place where the Israelites tested God by doubting His provision, referenced in Deuteronomy 6:16.Understanding Temptation
Recognize that temptation is a common experience, but it is not from God. Jesus' response teaches us to rely on Scripture to combat temptation.

Scriptural Defense
Jesus uses Scripture to counter Satan's temptations, highlighting the importance of knowing and applying God's Word in our lives.

Trust in God's Provision
Testing God often stems from a lack of trust. We are called to trust in God's provision and timing, as Jesus did.

Avoiding Presumption
Presuming upon God's protection or provision without His directive is a form of testing God. We must act in faith, not presumption.

Learning from Israel's Mistakes
The Israelites' testing of God serves as a warning. We should learn from their mistakes and strive to remain faithful and obedient.1. What is the meaning of Matthew 4:7?

2. How does Matthew 4:7 guide us in resisting temptation in daily life?

3. What does "do not test the Lord" reveal about our relationship with God?

4. How does Matthew 4:7 connect with Deuteronomy 6:16 regarding testing God?

5. In what ways can we apply Matthew 4:7 to strengthen our faith?

6. How can Matthew 4:7 influence our understanding of God's sovereignty and trustworthiness?

7. What does "You shall not test the Lord your God" mean in Matthew 4:7?

8. How does Matthew 4:7 relate to the concept of faith without testing God?

9. Why did Jesus quote Deuteronomy in Matthew 4:7 during His temptation?

10. What are the top 10 Lessons from Matthew 4?

11. Why does the sequence of temptations in Luke 4:1–13 differ from Matthew 4:1–11?

12. When should you search and when should you give up?

13. What did Jesus mean by 'Ask, Seek, Knock'?

14. What does the Bible say about "putting out a fleece"?Jesus replied

• The scene is the wilderness testing (Matthew 4:1–11). Satan proposes that Jesus leap from the temple to force a spectacular rescue, but “Jesus replied” rather than argued or negotiated, modeling instant obedience to the Father.

• Scripture governs His response, not personal opinion—underscoring that every believer can answer temptation with God’s Word (James 4:7; Ephesians 6:17).

• His reply reveals sinless mastery over temptation (Hebrews 4:15), proving Him worthy to be the spotless Lamb who later takes away the sins of the world.

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It is also written:

• Jesus cites written revelation, declaring its unchanging authority (2 Timothy 3:16; Psalm 119:105).

• The phrase “also” links this verse with the previous one He quoted (Deuteronomy 8:3 in Matthew 4:4), showing that a single text never stands alone; Scripture interprets Scripture.

• By returning to Moses’ words, He demonstrates that the Law remains relevant and trustworthy centuries later, urging believers today to anchor convictions in the whole counsel of God (Acts 20:27).

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‘Do not put the Lord your God to the test.’

• Quoted from Deuteronomy 6:16, where Israel provoked God at Massah by demanding water on their terms (Exodus 17:2–7). Testing God means pressuring Him to prove Himself while doubting His care.

• Satan’s dare would have forced the Father to intervene, swapping humble trust for reckless presumption—a pattern Scripture repeatedly condemns (Numbers 14:22; Psalm 95:8-9; 1 Corinthians 10:9).

• Jesus refuses, choosing patient faith over sensational shortcuts. His example teaches us to trust God’s timing, avoid manipulative “fleeces,” and accept that true faith rests in God’s character, not in demanded signs (John 20:29).

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summary

Matthew 4:7 shows Jesus answering temptation with unshakable confidence in written Scripture. He affirms the permanent authority of God’s Word, rejects any attempt to manipulate the Father, and models a faith that trusts rather than tests. Believers are called to follow His pattern—standing on Scripture, resisting the devil, and trusting God without demanding proofs.

(7) It is written again.--The words are, as already stated, from the chapter that contains one of the passages written on the phylacteries, that were probably used by our Lord Himself. As the words stand in Deuteronomy 6:16, their general meaning is specialised by an historical reference, "Ye shall not tempt the Lord thy God, as ye tempted Him in Massah." In the history thus referred to, the sin of the people had been that they questioned the presence of God with them until they saw a supernatural proof of it. They asked, "Is Jehovah among us, or not?" and that question sprang from unbelief. To have demanded a like proof of His Father's care now would have identified the Son of Man with a like spirit of distrust, and the history of that temptation was therefore a sufficient answer to this. Here, too, a light is thrown on the future teaching of the Christ. The lessons of the wilderness taught Him (the word may seem bold, but it is justified by Hebrews 5:8) to commit Himself absolutely to His Father's will. We find almost an echo of what is recorded here in the words which tell us that He forbore to pray for the twelve legions of angels which the Father would have sent him (Matthew 26:53).

Verse 7. - It is written again; i.e. in addition, not to our Lord's previous quotation (ver. 4), in which case we should expect to lind πάλιν in ver. 10, but to the devil's appeal to Scripture. Bengel, "Scriptura per Scripturam interpretanda et concilianda" (cf. Art. XX., "Neither may it [the Church] so expound one place of Scripture that it be repugnant to another"). Thou shalt not tempt (Deuteronomy 6:16, verbally from the LXX., and equivalent to the Hebrew, except that the Hebrew verb is in the plural). In Deuteronomy the sentence continues, "as ye tempted him in Massah;" i.e. ye shall not test the reality of his presence and the greatness of his power as ye did (Exodus 17:1-7) at Rephidim. The act proposed to our Lord would have been precisely parallel to that sin of old (cf. Judith's words to the people of Bethulia that, by fixing a limit of days for God to deliver them, they in reality tempted God [ἐπειράσατε τὸν Θεόν] Judith 8:12: cf. also Psalm 78:41). "In this refusal of Christ's are implicitly condemned all who run before they are sent, who thrust themselves into perils to which they are not called; all who would fain be reformers, but whom God has not raised up and equipped for the work of reformation; and who therefore for the most part bring themselves and their cause together to shame, dishonour, and defeat; with all those who presumptuously draw drafts on the faithfulness of God, which they have no scriptural warrant to justify them in believing that He will honour" (Trench, 'Studies,' p. 43).

Parallel Commentaries ...


Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

replied,
Ἔφη (Ephē)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 5346: To say, declare. Properly, the same as the base of phos and phaino; to show or make known one's thoughts, i.e. Speak or say.

“It is also written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

‘Do not put
ἐκπειράσεις (ekpeiraseis)
Verb - Future Indicative Active - 2nd Person Singular
Strong's 1598: To put to the test, make trial of, tempt, try. From ek and peirazo; to test thoroughly.

[the] Lord
Κύριον (Kyrion)
Noun - Accusative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

your
σου (sou)
Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

God {to the test}.’”
Θεόν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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