for it is written, ‘He will put his angels in charge of you, to guard you;’
Parallel Translations
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for it is written, ‘He will put his angels in charge of you, to guard you;’
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For it is written he shall geve his angels charge over the to kepe the,
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For it is written, That hee will giue his Angels charge ouer thee to keepe thee:
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (4)
Passages linked to Luke 4:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 91:11-12 For he will put his angels in charge of you, to guard you in all your ways. They will bear you up in their hands, so that you won’t dash your foot against a stone.
- Hebrews 1:14 Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- 2 Corinthians 11:14 And no wonder, for even Satan masquerades as an angel of light.
- Luke 4:3 The devil said to him, “If you are the Son of God, command this stone to become bread.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Trapp 1656 · Public Domain 10 For it is written, He shall give his…
10 For it is written, He shall give his angels charge over thee, to keep thee:
Ver. 10. {See Trapp on "Mat 4:6"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For it is written,.... In Psa 91:11 "He shall…
For it is written,.... In Psa 91:11 "He shall give his angels charge over thee, to keep thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." It is an observation made long ago by Jerom, on Psa 91:11 that Satan, in citing this text, has left out the middle clause,
to keep thee in all thy ways, which he knew was against him, and has only taken that which made for him; and on Mat 4:6 he observes, that this prophecy is not concerning Christ, but any holy man; therefore the devil wrongly interpreted Scripture; and that had he certainly known, that this is written concerning the Saviour, he ought to have cited what follows, "thou shalt tread upon the lion and adder, the young lion and the dragon shalt thou trample under feet": and in these observations, he has been followed by many interpreters; but Surenhusius (i) is not satisfied with them, especially with what respects the manner of citation, leaving out some words, and not mentioning others that follow; since such a way of citing perfectly agrees with the method of the Jewish doctors; who reckon one word of a passage being cited all that follows, if it makes to the purpose, all one as if it was cited, and to be so accounted; and since, if such a method is blame worthy, Christ, the evangelists, and apostles, must be blamed also, seeing they frequently use the same, which can never be allowed of: besides, supposing the clause omitted was added, he asks of what advantage it would be? since the two verses being connected together as they are, the sense with respect to God's providence and preservation, is clear enough and complete: and I must confess, though I have pursued the above observation, in the note on See Gill on Mat 4:6 yet by comparing the evangelists together, it is not a clear case to me, what Satan did leave out, or whether any thing at all; but it seems rather, that the words are put, as the evangelists themselves thought fit to transcribe them, in which they are not exactly alike; more is left out by one, than by another; Matthew leaves out the whole clause, "to keep thee in all thy ways"; but Luke only omits these words, "in all thy ways": but I am still of opinion, that the passage is applicable to Christ, as to any holy good man, yet it appears that Satan failed not, neither in the manner of citing it, nor in the application of it to Christ; but by wresting it to a wicked purpose, to countenance an action unwarrantable and criminal, being a tempting God; when the text only regards the preservation of good men in the way of duty, trusting in the Lord; and which is confirmed by the answer of Christ, who takes no notice of any faulty citation of the passage, or misapplication of it, as to his person; only suggests, by opposing another Scripture to him, that what he had produced, was to a wrong and wicked purpose; and to take it in his sense, would be to tempt God; see Gill on Mat 4:6.
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(i) Biblos Katallages, p. 210, 211.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Psalm xci, 11.
Psalm xci, 11.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Haydock's Catholic Bible Commentary 1859 · Public Domain We have the devil here again citing Scripture, (Psalm…
We have the devil here again citing Scripture, (Psalm xc. ver. 11.) (Read what is given on this subject in note on ver. 6, chap. iv. of St. Matthew’s gospel) which shews how very dangerous a thing it is to put the Scripture, in the first instance, indiscriminately into every, even the most illiterate person’s hands, without any previous disposition of the mind and heart, by study and prayer. How much more satisfactory must it be to be guided by the Church of God, which Christ has promised to secure against all error, and which he commands all to obey! How much more rational to begin with distributing elementary catechisms, approved by the Catholic Church as conformable to the word of God, and then only opening to them the sacred mystic book, when their minds and hearts are better prepared to avail themselves of the inestimable treasure, and of justly appreciating and exploring the golden lore. If humility be a virtue that renders us most pleasing God, it is a virtue particularly necessary for the proper understanding of Holy Writ. This will teach us to submit (whenever the Scripture is either silent or obscure in points of faith) our own private and unassisted judgment to the judgment and comments of the Church. This was the sentiment of a great philosopher of this nation, who, when charged with scepticism and a love of novelty by his contemporaries, replied: "However fanciful I may be esteemed in matters of philosophy, in religious concerns I like to go the beaten road. Where the Scripture is silent, the Church is my text. Where that speaks, it is but the comment; and I never refer any thing to the arbitration of my own judgment, but in the silence of them both."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 10. It is written—The word of God, the venerable…
10. It is written—The word of God, the venerable Old Testament, has been quoted by many illustrious characters; by Jesus, just now; by Gabriel, Luk_1:18; by God, 1Sa_2:30; and now in solemn mimicry by Satan. So that neither God, Christ, nor angels allow that slight regard for the Holy Book in which modern rationalism indulges. Satan alone handles it with an insidious spirit.
Charge over thee—In the 91st Psalm a description is given of God’s care of the ideal holy man; true in its degree of all saints, but absolutely true only in the absolutely holy One, the Messiah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. For it is written]
10. For it is written]
“The devil can cite Scripture for his purpose.
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An evil soul producing holy witness
Is like a villain with a smiling cheek,
A deadly apple rotten at the heart.”
Shakespeare.
“In religion
What damned error but some sober brow
Will bless it and approve it with a text,
Hiding the grossness with fair ornament?”
Id.
to keep thee] The quotation is from Psa_91:11, but the tempter omits “in all thy ways,” which would have defeated his object, since the “ways” referred to are only the ways of him “who dwelleth under the defence of the Most High.” But, as the next verse prophesies, Christ ‘trod upon the lion and adder’ of Satanic temptation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain angels (See Scofield "Heb 1:4").
angels (See Scofield "Heb 1:4").
to keep After Satan’s failure to tempt the Lord away from the Word, he seeks to tempt Him by it. He however misquotes by the omission of "in all thy ways" Psa 91:11. The Lord’s "ways" were those marked out for Him in perfect dependence upon His Father’s will; cf. Heb 10:7; Heb 10:9.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:10-11 Having been repulsed twice by Scripture, the devil…
4:10-11 Having been repulsed twice by Scripture, the devil now quoted Scripture to Jesus, citing a passage that assures God’s people of his protection.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.