Luke 4:10-12 · Bible study
Luke 4:10-12 Commentary: Why the Devil Quotes Scripture
Greek · 6 what the commentators say
Meaning in one sentence
Satan uses Psalm 91 to tempt Jesus into testing God, but Jesus responds with Deuteronomy 6:16, teaching us to trust God's promises without putting Him to
Research Summary
- Meaning: Faith trusts God’s promises within the path of obedience; presumption demands proof on one’s own terms.
- Key words: διαφυλάξαι (guard carefully), a promise for those walking in God’s ways; ἐκπειράσεις (test thoroughly), to put God to the proof to the extreme.
- Main debate: Is Psalm 91 directly messianic, or does Jesus apply it as a general principle for all believers? Commentators differ.
- Theological theme: The proper use of Scripture and the boundary between trust and testing God.
- Best use: A model for resisting temptation by knowing Scripture in its full context and submitting to the Father’s will.
Translation Comparison
BSB Berean Standard Bible 2020
10For it is written: ‘He will command His angels concerning You to guard You carefully;
11and they will lift You up in their hands, so that You will not strike Your foot against a stone.’”
12But Jesus answered, “It also says, ‘Do not put the Lord your God to the test.’”
WEB World English Bible 2000
10for it is written, ‘He will put his angels in charge of you, to guard you;’
11and, ‘On their hands they will bear you up, lest perhaps you dash your foot against a stone.’”
12Jesus answering, said to him, “It has been said, ‘You shall not tempt the Lord your God.’”
KJV King James Version 1769
10For it is written, He shall give his angels charge over thee, to keep thee:
11And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
12And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
ASV American Standard Version 1901
10for it is written, He shall give his angels charge concerning thee, to guard thee:
11and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone.
12And Jesus answering said unto him, It is said, Thou shalt not make trial of the Lord thy God.
YLT Young's Literal Translation 1898
10for it hath been written--To His messengers He will give charge concerning thee, to guard over thee,
11and--On hands they shall bear thee up, lest at any time thou mayest dash against a stone thy foot.'
12And Jesus answering said to him--`It hath been said, Thou shalt not tempt the Lord thy God.'
Darby Darby Bible 1890
10for it is written, He shall give charge to his angels concerning thee to keep thee;
11and on [their] hands shall they bear thee, lest in any wise thou strike thy foot against a stone.
12And Jesus answering said to him, It is said, Thou shalt not tempt [the] Lord thy God.
Douay-Rheims Douay-Rheims Bible 1899
10For it is written that He hath given his angels charge over thee that they keep thee.
11And that in their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone.
12And Jesus answering, said to him: It is said: Thou shalt not tempt the Lord thy God.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 4:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the devil quotes Psalm 91:11-12 but omits the crucial phrase “in all your ways” (Psalm 91:11). This omission transforms a promise for those walking in God’s path into a pretext for reckless self-exposure. The Cambridge Bible for Schools and Colleges notes that the devil “can cite Scripture for his purpose” and that leaving out “in all thy ways” defeats his object, since those ways belong to the one who “dwelleth under the defence of the Most High.” Gill’s Exposition cites Jerome’s observation that the prophecy concerns any holy person, not the Messiah specifically, and that the devil wrongfully interprets it. Lange’s Commentary calls the devil’s use a “literal interpretation of the figurative utterance” that tempts Jesus to a miracle of display. Jesus does not deny Scripture’s authority; he corrects the misuse by citing Deuteronomy 6:16. The Greek verb for Jesus’ response, ἐκπειράσεις (ekpeiraseis), means to test thoroughly or to the extreme, as Vincent’s Word Studies indicates. The passage establishes a boundary: faith trusts God’s promises within the framework of obedience; presumption demands proof on one’s own terms. This reassurance that even twisted Scripture can be set right by the whole counsel of God offers hope for believers who encounter mishandled texts.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Psalm 91 as a general promise for the righteous: Jerome, followed by Cambridge and Lange, argues the psalm refers to any holy person, not uniquely to the Messiah. The devil misapplies it.
- Psalm 91 as implicitly messianic: Some interpreters see the psalm as Davidic or royal, so the devil’s citation may presume a messianic reading. The omission still changes the meaning.
- Surenhusius’ rabbinic citation style defense: Gill notes that some Jewish interpreters allow partial quotation as a valid shorthand, so the devil’s method may not have been seen as distortion by all first-century readers.
What is clear: Jesus refuses to test God, and the devil’s use of Scripture is illegitimate because it omits the condition that defines how the promise applies.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Use of Scripture by the devil | Satan quotes Psalm 91 verbatim but selectively, omitting the condition “in all your ways.” | Some see this as simple omission; others, following Jerome, see it as a deliberate distortion that changes the meaning. All agree the devil uses the text deceptively. |
| Messianic interpretation of Psalm 91 | The psalm promises God’s protection to those who trust him. | Commentators like Cambridge and Lange say it is not directly messianic but speaks of saints in general. Others (including Gill’s reference to Jerome) argue it can apply to any holy person, not specifically the Messiah. Some later interpreters see it as typologically messianic. |
| What constitutes testing God | Throwing oneself into unnecessary danger with the expectation of divine rescue is testing God. | Different traditions nuance where the line between faith and presumption lies. Some emphasize the role of wisdom and means; others stress Spirit-led risk. All agree that Jesus’ example provides the boundary. |
| Jesus’ method of response | Jesus counters the devil’s citation with one from Deuteronomy, showing that Scripture must interpret Scripture. | Some (e.g., Matthew Henry) highlight the courage of Jesus’ response; others note that the devil’s temptation exploits a literal reading, and Jesus responds with the law’s prohibition. There is no disagreement that Jesus’ answer is authoritative. |
Historical & Cultural Context
The setting of Luke 4:10-12 is the climax of Jesus’ forty-day wilderness temptation, following his baptism and anointing by the Spirit. The devil has already tempted Jesus to turn stone to bread and to worship him for earthly authority. Now he transports Jesus to the pinnacle of the temple in Jerusalem, likely the southeast corner overlooking the Kidron Valley, a site associated with messianic expectation and public display.
The devil quotes Psalm 91, a psalm of trust in God’s protection widely used in Israel’s worship. But he omits the line “to guard you in all your ways” (Psalm 91:11, WEB). In the original psalm, “ways” refers to the path of the one who dwells in God’s shelter. The promise is conditional: God guards those who walk in his ways. The devil removes that condition, inviting Jesus to act independently of the Father’s guidance.
Jesus responds with Deuteronomy 6:16, a verse that recalls the incident at Massah (Exodus 17:1-7), where Israel tested God by doubting his presence and demanding water. The context of Deuteronomy is Moses’ charge to Israel before entering the Promised Land, urging them to remember their wilderness rebellion. Jesus’ reply links the devil’s temptation to Israel’s failure. Where Israel tested God, Jesus refuses. The phrase “until a season” (Luke 4:13) indicates that the adversary will return, foreshadowing future trials including Gethsemane. The wilderness and temple settings together echo Israel’s journey and the nation’s testing, with Jesus succeeding where the people failed.
Textual Notes
The supplied commentaries note no textual variants in the Greek manuscripts for Luke 4:10-12. The parallel account in Matthew 4:6-7 uses γέγραπται (“it is written”) whereas Luke uses εἴρηται (“it is said”), but this is a difference between the evangelists’ reporting styles, not a manuscript variant. The textual basis for the passage is secure.
Reception History
Early church fathers, notably Jerome, commented on Satan’s omission of “in all thy ways” in Psalm 91, seeing it as a paradigm of scriptural distortion. The passage became a standard text in catechetical instruction on the distinction between faith and presumption. In the medieval period, it was used to caution against reckless reliance on miracles, especially in monastic contexts. Reformation-era commentators such as Calvin and Luther emphasized Christ as the model interpreter of Scripture, subordinating the letter to the Spirit. Puritan writers like Matthew Henry developed the theme of resisting the devil through the sword of the Spirit, while the Cambridge Bible (1880) brought Renaissance literary references into the discussion, quoting Shakespeare. The passage continues to be used in pastoral counselling to help believers discern legitimate trust from self-willed testing.
Preaching This Verse
Three-point outline
- The Devil’s Method: Twisting Scripture by Omission. Satan quotes a biblical promise but drops the condition (Psalm 91:11, “in all your ways”). Omission can be as dangerous as addition. The devil presents a half-truth as a weapon.
- Jesus’ Model: Countering with Precise Scripture. Jesus does not argue or deny the psalm; he cites another passage (Deuteronomy 6:16) that sets the proper boundary. Scripture interprets Scripture.
- The Principle: Faith Trusts, Presumption Tests. Faith takes God at his word within the context of obedience. Presumption forces the hand of God, demanding a sign or protection without regard to God’s will.
Five-point outline
- The devil uses God’s words to challenge God’s Son.
- The temple pinnacle symbolizes a platform for self-glorification.
- The omission of “in all your ways” changes the meaning of the promise.
- Jesus’ answer reframes the issue: it is not about God’s power but about testing God’s character.
- The victory sets the pattern for resisting temptation: know the full context of Scripture and submit to the Father’s will.
Illustration hooks
- A student quotes a teacher’s promise of extra credit but ignores the requirement to attend the study session. The omission invalidates the claim.
- A friend says, “God will never give you more than you can handle,” but that is a misquotation of 1 Corinthians 10:13, which speaks of temptation, not trials. The misquote can lead to shame when someone breaks.
- A job seeker applies for a dangerous position, saying, “God will protect me,” without taking reasonable safety precautions. Is that faith or presumption?
Questions your congregation is asking
- If I trust God, shouldn’t I expect him to protect me from all harm?
- How do I know when I am testing God versus taking a risk in faith?
- What do I do when someone uses a Bible verse to pressure me into something that feels wrong?
Leading a Discussion
This passage shows the devil using God’s own words against God. It forces us to ask: how do we tell the difference between faith that trusts God’s promises and presumption that demands he prove himself? The answer lies in the context of the whole Bible and the posture of our hearts.
Discussion questions
- What does the devil quote from the Old Testament, and what does Jesus quote in reply?
- Why does the devil omit the phrase “in all your ways” from Psalm 91:11? What difference does that omission make?
- Look at Deuteronomy 6:16. What event in Israel’s history does it refer to? How does that event parallel Jesus’ situation?
- The Greek word for “test” in Jesus’ reply is ἐκπειράσεις (ekpeiraseis), meaning to test thoroughly or to the extreme. How does that intensify the warning?
- When have you been tempted to demand that God prove his love or protection in a specific way? What was the outcome?
- How can we learn to hold biblical promises in one hand and biblical commands in the other, without pitting them against each other?
- What safeguards can you put in place to avoid using Scripture to justify your own desires?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 91:11 | For he will put his angels in charge of you, to guard you in all your ways. |
| Psalms 91:12 | They will bear you up in their hands, so that you won’t dash your foot against a stone. |
| Luke 4:3 | The devil said to him, “If you are the Son of God, command this stone to become bread.” |
| Luke 4:8 | Jesus answered him, “Get behind me, Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’” |
| II Corinthians 11:14 | And no wonder, for even Satan masquerades as an angel of light. |
| Hebrews 1:14 | Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation? |
| Deuteronomy 6:16 | You shall not tempt Yahweh your God, as you tempted him in Massah. |
| Psalms 95:9 | when your fathers tempted me, tested me, and saw my work. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator observes that Satan deliberately omits the phrase "in all thy ways" from his Psalm quotation, because that phrase limits angelic protection to those who faithfully walk in the path of duty. To demand miracles while courting temptation is to put God to the extreme test, which is impious folly.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that while Satan quotes a divine promise about angelic protection, Jesus meets it with a direct command that forbids putting God to the test. Faith is not to be proven by reckless actions.
Gill's Exposition of the Bible Baptist 1748
Gill argues that Satan's real failure was not misquoting Scripture but twisting it for a wicked purpose. The passage promises God's protection to those walking in duty and trust, not to anyone who tests God recklessly. Jesus' reply corrects this misuse, not the citation method itself.
Lange's Commentary Reformed 1857
Lange insists the temptation was neither a physical visit from Satan nor a psychological projection. He understands it as the direct but invisible operation of the evil spirit on Jesus's consciousness
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees Christ's temptation as the direct fulfillment of the promise that the seed of the woman would crush the serpent's head. Where Adam fell by one temptation, Christ conquers the tempter through all his attacks, making an immediate recovery of what was lost and turning the tide of the battle.
Vincent's Word Studies Evangelical 1887
Vincent highlights the rare Greek word for "keep," which appears only here in the New Testament and means a close, careful guarding. He also notes that Luke omits "to guard thee" and uses "it is said" instead of Matthew's "it is written," pointing to deliberate variation between the Gospel accounts.