Exegetical and Hermeneutical Commentary of Matthew 4:10
Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
10. Get thee hence, Satan ] It is instructive to find these words addressed to Peter (ch. Mat 16:23) when he put himself as it were in the place of the tempter. See note ad loc.
him only shalt thou serve ] Deu 6:10-13. Idolatry, multiplicity of aims, and forgetfulness of God are the dangers of prosperity and ambition. See context of passage in Deut.
Fuente: The Cambridge Bible for Schools and Colleges
Get thee hence – These temptations, and this one especially, the Saviour met with a decided rebuke. This was a bolder attack than any which had been made before. The other temptations had been founded on an appeal to his necessities, and an offer of the protection of God in great danger; in both cases plausible, and in neither a direct violation of the law of God. Here was a higher attempt, a more decided and deadly thrust at the piety of the Saviour. It was a proposition that the Son of God should worship the devil, instead of honoring and adoring Him who made heaven and earth; that he should bow down before the Prince of wickedness and give him homage.
It is written – In Deu 6:13. Satan asked him to worship him. This was expressly forbidden, and Jesus therefore drove him from his presence.
Fuente: Albert Barnes’ Notes on the Bible
Mat 4:10
Worship the Lord thy God.
Divine worship
I. Divine worship is human instinct. Among all the living occupants of the earth, man is the only worshipper. Man feels after the Divine. Hence, in different ages, different evidences of mans worshipfulness-sacred grove, mosque, synagogue, temple, church. Mans natural tendency has never been not to worship; but to worship too many objects. Paganism divided and weakened worship. Christianity concentrates and gives life, force, and unity to the worship.
II. Christian worship ennobles the worshipper. The Lord thy God! In the worship of such a God, mans own intellect is ennobled, and his heart purified. His whole humanity is raised.
III. The worship and service of the Christian religion are unending. Thou shalt worship, etc. There are no limitations to that command in the Book; none in the human heart. The moral aspirations of the soul are enduring as itself. (Nevison Loraine.)
The object of worship
I. The qualifications necessary to constitute a being a proper object for Divine adoration.
II. What is the worship God requires?
III. Why we should worship God. He commands. Is our Creator, etc. In it consists our happiness. (Anon.)
Worship and service
I. We must worship.
1. A man can never be too reverent to God.
2. Our religion must be uncovered.
3. The wandering eye must learn to be fastened on Him.
4. Jacob, though he were not able to stand or kneel, yet leaned upon his staff, and worshipped God.
5. This must be done as duty due to God, and in regard of those that be strangers.
II. We must serve.
1. Bow the soul when we bow the body.
2. We must serve God with our sacrifices.
3. Not with our sins.
4. Not with our iniquities.
5. God must be above all: and of whomsoever a man is overcome, to him he is in bondage. (Bishop Lancelot Andrewes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Get thee hence] Or, behind me, . This is added by a multitude of the best MSS., VERSIONS, and FATHERS. This temptation savouring of nothing but diabolical impudence, Jesus did not treat it as the others; but, with Divine authority, commanded the tempter to return to his own place.
In the course of this trial, it appears that our blessed Lord was tempted,
1st. To DISTRUST. Command these stones to become bread.
2dly. To PRESUMPTION. Cast thyself down.
3dly. To worldly AMBITION. All these will I give.
4thly. To IDOLATRY. Fall down and worship me, or do me homage. There is probably not a temptation of Satan, but is reducible to one or other of these four articles.
From the whole we may learn:
First. No man, howsoever holy, is exempted from temptation: for God manifested to the flesh was tempted by the devil.
Secondly. That the best way to foil the adversary, is by the sword of the Spirit, which is the word of God, Eph 6:17.
Thirdly. That to be tempted even to the greatest abominations (while a person resists) is not sin: for Christ was tempted to worship the DEVIL.
Fourthly. That there is no temptation which is from its own nature, or favouring circumstances, irresistible. God has promised to bruise even Satan under our feet.
As I wish to speak what I think most necessary on every subject, when I first meet it, and once for all, I would observe,
First, That the fear of being tempted may become a most dangerous snare.
Secondly, That when God permits a temptation or trial to come he will give grace to bear or overcome it.
Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resistance.
Fourthly, That a more than ordinary measure of Divine consolation shall be the consequence of every victory.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As this was of all the three the most impudent temptation, so our Lord receiveth it with the highest detestation, saying,
Get thee hence, Satan by which words he doth not only show his detestation of this temptation, but also chides him off from any further tempting him. The sense is, Satan, I know better things, viz. that a religious adoration is not to be given unto any but unto God alone. Thou art a creature; no worship is due unto thee: to worship before thee (so Luke phrases it, Luk 4:7) is to worship thee. This is expressly contrary to the command of God, Deu 6:13; 10:20. It is also observable, that our Saviour opposeth this to the devils words, , if thou falling down wilt worship me; and that Christ answers, T Y ; which shows the idleness of the papists distinction of doulia and latreia; the first of which they say may be given to the creature, the second only unto God; by which they justify their veneration of images. The using a posture of adoration before the creature in an act of worship, Christ here interprets a worshipping the creature, if the creature either exacts it of us, or we purposely set it before us, or choose it as an object exciting or moving us to such an act of adoration, which the papists do. Not that all prostration before the creature is an act of Divine adoration; there is a civil as well as a Divine worship; and in Divine worship the position of the creature before us may be merely for convenience, or accidental. But all prostration in an act of Divine worship is a posture of adoration, and where a creature is chosen and set before us in that act or posture, to excite or move us, it partakes of the homage. There is some little difference between the words, Deu 6:13; Deu 10:20, and those of St. Matthew; but that is said to be written, which is written as to the substance and sense, though not in those terms. Moses saith, Thou shalt fear; as Matthew quotes it it is,
Thou shalt worship. The term fear applied unto God, signifieth any act of religion, whether external or internal, and though the last words in Deuteronomy, thou shalt swear by his name, be not mentioned in Matthew, yet enough are quoted for our Saviours purpose. Falling down and worshipping belongeth only to God, (saith our Saviour), not to thee; let me therefore hear of thee no more.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Then saith Jesus unto him, Getthee hence, SatanSince the tempter has now thrown off themask, and stands forth in his true character, our Lord no longerdeals with him as a pretended friend and pious counsellor, but callshim by his right nameHis knowledge of which from the outset He hadcarefully concealed till nowand orders him off. This is the finaland conclusive evidence, as we think, that Matthew’s must be theright order of the temptations. For who can well conceive of thetempter’s returning to the assault after this, in the pious characteragain, and hoping still to dislodge the consciousness of His Sonship,while our Lord must in that case be supposed to quote Scripture toone He had called the devil to his facethus throwing His pearlsbefore worse than swine?
for it is written (De6:13). Thus does our Lord part with Satan on the rock ofScripture.
Thou shalt worshipInthe Hebrew and the Septuagint it is, “Thou shaltfear“; but as the sense is the same, so “worship”is here used to show emphatically that what the tempter claimed wasprecisely what God had forbidden.
the Lord thy God, and himonly shalt thou serveThe word “serve” in the secondclause, is one never used by the Septuagint of any butreligious service; and in this sense exclusively is it used inthe New Testament, as we find it here. Once more the word “only,”in the second clausenot expressed in the Hebrew and theSeptuagintis here added to bring out emphatically thenegative and prohibitory feature of the command. (SeeGa 3:10 for a similarsupplement of the word “all” in a quotation from De27:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then saith Jesus to him, get thee hence, Satan….. In Lu 4:8 it is “get thee behind me”: and so some copies read here, and is expressive of indignation and abhorrence; see Mt 16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it;
for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in De 6:13
thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word “only” is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word “him”; and in perfect agreement with the context, which requires it; since it follows,
ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word “only” is also added, Josephus q, the Jewish historian, referring to this law, says, because God is one, , “therefore he only is to be worshipped”. And Aben Ezra r, a Jewish writer, explaining the last clause in the verse,
and thou shalt swear by his name, uses the word “only”; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety.
q Antiq. Jud. l. 3. c. 5. sect. 5. r In Deut. vi. 13.
Fuente: John Gill’s Exposition of the Entire Bible
Get thee hence, Satan (H, ). The words “behind me” ( ) belong to Mt 16:23, not here. “Begone” Christ says to Satan. This temptation is the limit of diabolical suggestion and argues for the logical order in Matthew. “Satan” means the adversary and Christ so terms the devil here. The third time Jesus quotes Deuteronomy, this time De 6:13, and repels the infamous suggestion by Scripture quotation. The words “him alone thou shalt serve” need be recalled today. Jesus will warn men against trying to serve God and mammon (Mt 6:24). The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher’s power for God. The word here in Mt 4:10 for serve is from a hired servant, one who works for hire, then render worship.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then saith Jesus unto him,” (tote lege auto ho lesous) “Jesus then (at that moment) said directly to him (to the devil),” in face to face resistance or confrontation, in resistance, as an example for us, Jas 4:7; 1Pe 5:8-9.
2) “Get thee hence, Satan: for it is written,” (hupage satana gegraptai gar) “Be gone at once and stay gone, Satan, (slanderer), because it has been written,” regarding such a claim, such a slanderous, lying claim as you have made. The Lord will not countenance or look favorably upon sin; neither should His servants; Sin openly committed should be openly rebuked, 1Ti 5:20; Tit 1:13; Pro 27:5.
3) “Thou shalt worship the Lord thy God,” (kurion ton theon sou proskuneseis) “You shall worship your true Lord-God,” Deu 6:13-14; Joh 4:24; Deu 10:20.
4) “And him only shalt thou serve.” (kai auto mono latereuseis) “And you shall do religious or spiritual service to him only,” to Him alone, solely, restrictedly, exclusively, Exo 20:1-2; 1Co 8:6; Eph 4:4-6. Joshua resolved an high resolve for himself and his household; It was to serve the one living and true God, Jos 24:14-15.
Fuente: Garner-Howes Baptist Commentary
10. Depart, Satan. Instead of this, Luke has, Depart behind me, Satan. There is no use for speculating about the phrase, behind me, which Christ addressed to Peter, Go behind me, (Mat 16:23,) as if the same words had not been addressed to Satan. Christ simply bids him go away; (315) and now proceeds with the same kind of defense as before, employing Scripture as a shield, not of reeds, but of brass. He quotes a passage from the law, that God alone is to be adored and worshipped, (Deu 6:13.) From the application of that passage, and from the circumstances in which it is introduced, it is easy to conclude what is the design of adoration of God, and in what it consists.
Papists deny that God only ought to be adored; and evade this and similar passages by sophistical arguments. Latria , ( λατρεία,) they admit, is adoration, which ought to be given to God alone: but Dulia , ( δουλεία,) is an inferior kind of adoration, which they bestow on dead men, and on their bones and statues. But Christ rejects this frivolous distinction, and claims for God alone προσκύνησις, worship; by which he warns us to attend more to the matter than to expressions, when we have to do with the worship of God.
Scripture enjoins us to worship God alone: we must inquire, for what end? If a man takes any thing from his glory, and ascribes it to creatures, this is a heinous profanation of divine worship. But it is very evident that this is done, when we go to creatures, to receive from them those good things, of which God desired to be acknowledged as the only Author. Now, as religion is strictly spiritual, and the outward acknowledgment of it relates to the body, so not only the inward worship, but also the outward manifestation of it, is due to God alone. (316)
(315) “ Il vent seulement le rejetter avec son conseil;” — “he wishes only to reject him with his advice.”
(316) “ Christ attribue aussi a Dieu seul l’adoration externe, que les Grecs appellent προσχύνησις: car il use de ce terme qui signifient proprement s’agenouiller ET prosterner par forme de service divin.” — “Christ ascribes also to God alone the external adoration, which the Greeks call προσχύνησις: for he employs this term, which signifies literally to kneel and bow down, in a form of divine service.”
Fuente: Calvin’s Complete Commentary
(10) Get thee hence, Satan.Once more the answer to the Tempter was found in the words of the Tephillim and the lessons of childhood. No evidence of power could change the eternal laws of duty. There came to the Son of Man the old command, Thou shalt worship the Lord thy God, as an oracle from heaven, and this, rather than an attempt to refute the claim of sovereignty, was that on which He took His stand. Others, dealing with the same temptation, as the writers of the Book of Job and of Psalms 73, have discussed the question of the apparent triumph of evil in the worlds history, and have pointed to its ultimate downfall, to the sure though slow retribution which even that history records, to the redress of the anomalies of this life in a life beyond the grave. Here we have a truer and simpler answer. Even though they cannot solve the problem, the true wisdom of men who follow in the footsteps of Christ is to recognise that their allegiance is due to God and to Him only. Here, once more, the truth thus affirmed reappears later on. When the chief of the Apostles sought to turn his Master from the appointed path of suffering, he was met, as renewing the same form of temptation which had been thus resisted, with the self-same words. Even Peter had to hear himself rebuked with Get thee behind me, Satan (Mat. 16:23). The use of the formula here, for the first time in the conflict, is significant as implying that in the previous temptations Evil had presented itself in disguise, making sins of distrust appear as acts of faith, while now it showed itself in its naked and absolute antagonism to the divine will.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Get thee hence, Satan For now Satan has, so to speak, showed his cloven foot. This soft-spoken man, this most interesting angel, turns out to be none else than God’s foe. He demands to be worshipped! and that ends the matter. The devil is a coward; he only needs resistance, and he runs.
Jas 4:7. Jesus had but to give him a Get thee hence and he is gone, and makes room for the better company of angels, whose benevolence and whose form, perhaps, he had been counterfeiting.
As the first temptation appealed to the animal appetites, and the second to the mental tastes, so the third appealed to the ambition. This is the very triple division referred to by St. John: “The lust of the flesh, the lust of the eye, and the pride of life.” Joh 2:16. It is the very triple temptation by which Eve fell. The fruit was good for food, and so appealed to the appetite; it was pleasant to the eyes, and so pleased the sense of beauty; it would make her as the gods, and so it awakened her ambition.
By this last temptation the great men of this world have fallen in myriads. Not that true greatness is incompatible with goodness. Many a ruler of the people has been the servant of God; but often their ruin has been this temptation serve the devil and rule the world. They have believed the devil to be the true dispenser of this world’s endowments, and they have sought his patronage.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Jesus says to him, “Get you from here, Satan, for it is written, ‘You shall worship the Lord your God, and him only shall you serve.”
For the final time Jesus calls on Scripture (Deu 6:13). And with it He despatches Satan from Him. Satan had promised Him authority. Now He called on His own authority. He had been strengthened, not weakened, by His temptations. Satan must now leave at His command. Note His final exposure of ‘Satan’ as being the source of all His trouble. He was an ‘Adversary’ (satanas) indeed.
As Matthew has made clear, Jesus had come into the world as one born to be King. His birth had been signalled by creation, and His kingship proclaimed by the readers of the heavenly bodies (the Magi), and the angels. His destiny was sure. But it had to be achieved in God’s way, and that was not the way that Satan had in mind.
And Jesus pointed out that to the one who knows God, God must be everything. He alone must be the object of their worship and their homage. All else must take second place. And that meant hearing His voice and doing His will, and not turning to expediency, or listening to other voices than His. He must be all in all. Jesus would yet receive His kingship. In a sense He was already ‘born King of the Jews’. But it must only be in God’s way and in God’s time. There could be no short cuts.
‘Get you out from here Satan.’ This must indicate the end of the temptations. Having sought to overcome Him Satan finds himself defeated and has to submit to His will. This serves to confirm that this was the final temptation. It explains why Luke drops this sentence. He does so when he alters the order of the temptations, in order to place emphasis on the Temple.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus meets the insult with proper dignity:
v. 10. Then saith Jesus unto him, Get thee hence, Satan; for it is written. Thou shalt worship the Lord, thy God, and Him only shalt thou serve. Here Jesus rises in the power of His supreme authority, and passionately repels the Satanic suggestion. In the Greek we have here a single word: Begone! Out of My sight! It is a peremptory command. It terminates the disagreeable companionship which the devil had thrust upon the Lord. He applies the epithet “Satan” to the tempter, that is, adversary, enemy, 1Ki 11:14; Psa 109:6, since he not only interferes with Christ’s Messianic work, but is, from the beginning, the arch-enemy of all mankind. Yet He condescends to support His majestic dismissal with a Scripture text, Deu 6:13, adapting it to the present circumstances. Jehovah alone is worthy of honor and glory and adoration; to Him only shall the ministering of divine service, of religious veneration, be made.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 4:10 . ] The spurious words would have to be explained: go behind me that is, go back that I may see thee no longer! , Euth. Zigabenus. with the genitive belongs to the LXX. and the Apocrypha, after the Hebrew, ; in this way the Greeks construe .
] to infer from this that Jesus now for the first time (too late) recognises Satan (de Wette), is arbitrary, and opposed to the representation of the matter in Mat 4:1 , according to which Jesus cannot have been unaware of the intention of the Holy Spirit, who impelled Him to go into the wilderness. That He now calls Satan by name, is in keeping with the growing intensity of the emotion in general, as well as with the personal address of the tempter in Mat 4:9 . “Tentatorem, quuni is maxime favere videri vult, Satanam appellat,” Bengel.
, . . .] Jehovah alone shalt thou worship, do homage to Him only as thy master. Deu 6:13 , according to the LXX., freely applied to the proposal of Satan.” According to this arrangement, it is by the way of obedience to God that Jesus is aware that He will attain to the government of the world. Joh 18:36 ; Phi 2:6 ff.; Mat 28:18 ; Act 10:36 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
Ver. 10. Get thee hence, Satan ] Avaunt, avoid, be packing! This was an indignity not to be endured, as great, every way, as if the basest scoundrel upon earth should assault the chastity of the greatest empress. Our Saviour therefore will endure him no longer, but commands him out of his presence, with utmost indignation. And surely madness, in case of God’s dishonour, is far better than meekness. Here, if “we be beside ourselves, it is to God,” as Paul said, 2Co 5:13 ; and as he did, when he dealt with Elymas, the firstborn of the devil, when he saw him perverting the deputy; “he set his eyes upon him,” saith the text, as if he would have run through him. After which lightning follows that terrible thunder crack, “O full of all subtilty and of all mischief,” &c. Agnosce te primogeniturn diaboli. Sic Cerintho Ioannes Apostolus. Act 13:9-10 . So the angel of Ephesus could not abide those counterfeits, Rev 2:2 . Nor could David brook the workers of iniquity: he casteth down the gauntlet of defiance against them, as his utter enemies, he “hateth them with a perfect hatred,” Psa 139:21-22 . Hezekiah pulled down the brazen serpent (when the people idolized it), and called it a piece of brass. And Josiah would not let stand the horses of the sun and other monuments of idolatry, upon any entreaty. King Edward VI, being laboured by some of his best friends to permit the Lady Mary his sister to have mass in her house, answered, He would rather spend his life, and all he had, than agree and grant to that he knew certainly to be against the truth. (Acts and Mon.) And another time, in his message to the rebels of Devonshire: “Assure you most surely,” said he, “that we of no earthly thing under heaven make such reputation as of this one, to have our law obeyed, and this cause of God which we have taken in hand to be thoroughly maintained; from the which we will never remove a hair’s breadth, or give place to any creature living, much less to any subject; wherein we will spend our own royal person, our crown, treasure, realm, and all our state, whereof we assure you of our high honour.” (Acts and Mon.) Now, God’s blessing be on that blessed heart that hath such a stomach against God’s dishonour; and can entertain all wicked attempts and assaults with this Apage of our Saviour. And woe to them that cry Euge to such. Whether we say to the tempter, as our Saviour did, “Get thee hence,” and not rather, as the angel, “The Lord rebuke thee,” Jdg 1:9 , is questioned by some; because it is only to command the devil. But that we may and must say to him, no man doubts, as our Saviour did to the Pharisees, “Why tempt ye me, ye hypocrites?” Mat 22:18 ; as Naboth did to Ahab, “God forbid me any such wickedness,” 1Ki 21:3 ; as Solomon to his mother, “Ask the kingdom also;” as the witch of Endor to Saul, “Why seekest thou to take me in a snare, to cause me to die?” 1Sa 28:9 . Thus, “Resist,” saith Peter 1Pe 5:9 ; “Stand fast,” saith Paul, Eph 6:14 , . Resist, and Satan will flee, he is but a coward. Stand, and then Satan will fall. Not to yield is to conquer: if he cast us not down, we are then accepted, as if we did cast him down. We do “over overcome,” saith that great apostle, , Rom 8:37 , because in our head, Christ, we overcome before we fight, and are sure of victory,Rev 12:1Rev 12:1 . Quare apage sis, diabole, et tela tua in hoc semen mulieris converte: hunc si viceris, me quoque viceris, said one; Devil, do thy worst to Christ: conquer him, and take all (Solomon Gonerus apud Melch. Adam.)
For it is written ] This two-edged sword our Saviour had found to be metal of proof, and therefore holds him to it. Only the Scriptures scare the devil, as only faithful prayer can charm him. Isa 26:16 , prayer is called , a charm. Athanasius writeth that evil spirits may be put to flight by that Psalm: Psa 68:1 “Let the Lord arise, and his enemies be confounded.” But this is true of the whole word of God, which is armour of proof against the devil.
Thou shalt worship the Lord thy God ] “Thou shalt fear the Lord thy God,” saith Moses. So Mat 15:9 ; cf. Isa 29:13 . See Psa 2:11 ; Jos 24:14 ; Heb 12:28 . Solomon sets the fear of God as the basis and beginning of God’s work and worship, in the beginning of his works, Pro 1:7 . And again, in the end of them, makes it the end and upshot of all. For they “that fear the Lord will keep his covenant,” Psa 103:13-18 . Yea, they will work hard at it, as afraid to be taken with their tasks undone, Act 10:35 . Deum si quis parum metuit, valde contemnit; huius qui non memorat beneficentiam, auget iniuriam. (Fulgent.) They will give him both the shell of outward adoration and the kernel of inward devotion; truly, without halting; and totally, without halving: truly, both for matter and manner; totally, both for subject and object; as David, who did all the wills of God, , and with all his heart, all the days of his life, Act 13:36 . The Gentiles could say, that God must be worshipped , either to our utmost, or not at all. And Plutarch compares our duty to a certain fish, which eaten sparingly hurteth; but being eaten up all, is medicinal.
And him only shalt thou serve ] With inward worship, as before with outward. And so God only is to be served; for it supposeth Omniscience, Omnipresence, and Omnipotence, which are in none else but God. Sunt qui colendi verbum, dictum volunt, eo quod plerunque Dei hominumque cultus cum adulatione et hypocrisi est coniunctus. Sic a , Gallicum et nostrate flatter. Sic adorare quidam dictum volunt ab ore, tametsi menta magis quam ore vera fiat adoratio. Quinetiam adorare antiquis idem fuit quod agere.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] Our Lord at once repels him openly; not that He did not know him before , but because he had thus openly tempted Him; but not even this of His own power or will; He adds, for it is written, again, as Man, appealing to the Word of God. There does not appear to be sufficient ground for the distinction sometimes set up between the meanings of with the dative and the same verb with the accusative. See, besides reff., Gen 49:8 ; Exo 11:8 .
From this time, our Lord is known by the devils, and casts them out by a word. Mar 1:24 ; Mar 1:34 ; Mar 3:11 ; Mar 5:7 .
Fuente: Henry Alford’s Greek Testament
Mat 4:10 . . Jesus passionately repels the Satanic suggestion. The . is true to His character. The suggestions of worldly wisdom always roused in Him passionate aversion. The of some MSS. does not suit this place; it is imported from Mat 16:23 , where it does suit, the agent of Satan in a temptation of the same sort being a disciple. Christ’s final word to the tempter is an absolute, peremptory Begone. Yet He condescends to support His authoritative negative by a Scripture text, again from Deut. (Mat 6:13 ), slightly adapted, being substituted for (the in second clause is omitted in Swete’s Sept [15] ). It takes the accusative here instead of dative, as in Mat 4:9 , because it denotes worship proper (Weiss-Meyer). The quotation states a principle in theory acknowledged by all, but how hard to work it out faithfully in life!
[15] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
Get thee hence = Go! This is the end, and the Lord ends it. In Luk 4:13, after the third temptation, Satan “departed” of his own accord and only “for a season”. Here, after the last, Satan is summarily dismissed, not to return. See App-116.
Satan = the Adversary. Septuagint for Hebrew. Satan.
Thou shalt, &c. Quoted from Deu 11:3, Deu 11:4. See App-107, and App-117.
only = alone, as in Mat 4:4. Quoted from Deu 6:13; where the possession of the earth (Mat 4:10) depends on loyalty to God (Mat 4:12), Who gives it (Mat 4:10); and on obedience to Him (verses: Mat 4:17, Mat 4:18).
Fuente: Companion Bible Notes, Appendices and Graphics
10.] Our Lord at once repels him openly; not that He did not know him before,-but because he had thus openly tempted Him; but not even this of His own power or will; He adds, for it is written,-again, as Man, appealing to the Word of God. There does not appear to be sufficient ground for the distinction sometimes set up between the meanings of with the dative and the same verb with the accusative. See, besides reff., Gen 49:8; Exo 11:8.
From this time, our Lord is known by the devils, and casts them out by a word. Mar 1:24; Mar 1:34; Mar 3:11; Mar 5:7.
Fuente: The Greek Testament
Mat 4:10. , depart) Get thee behind Me, Satan said the Lord to Peter, when he took Him and endeavoured to dissuade Him from undergoing His passion; thus commanding Peter to retire into the proper place of a disciple, i.e., behind Him. But to Satan He said, Depart, Satan: go, not behind Me, but plainly from Me.-, Satan) q.d. Thou hast tried to discover who I am, and I tell thee who thou art. He calls the tempter, when he wished to appear specially gracious to Him, Satan.[143]–, …, Thou shalt worship the Lord thy God, and Him only shalt thou serve) In Deu 6:13, the LXX. have -, …, Thou shalt fear the Lord, etc. Jesus substitutes worship aptly for fear.-Cf. Mat 4:9.-, only, alone) Thus the LXX. have it, who have inserted also in Gen 3:11; Gen 3:17, without doing violence to the meaning.
[143] For he had plainly showed, by his pride, that he was Satan.-Vers. Germ.
Fuente: Gnomon of the New Testament
Get: Mat 16:23, Jam 4:7, 1Pe 5:9
Satan: 1Ch 21:1, Job 1:6, Job 1:12, Job 2:1, Psa 109:6, Zec 3:1, Zec 3:2
Thou shalt: Deu 6:13, Deu 6:14, Deu 10:20, Jos 24:14, 1Sa 7:3, Luk 4:8
Reciprocal: Exo 20:3 – General Exo 23:25 – And ye Exo 34:14 – worship Deu 5:7 – General Jos 22:5 – serve Jos 22:34 – Ed 1Ki 13:16 – General 2Ch 30:8 – serve Psa 17:4 – word Dan 3:28 – serve Mat 2:11 – worshipped Mat 4:4 – It is Mat 4:7 – It Mat 6:24 – serve Mat 15:4 – God Mat 22:21 – and Mar 8:33 – Get Luk 16:13 – servant Act 10:26 – Stand Eph 6:17 – which Rev 4:10 – worship Rev 7:11 – and worshipped Rev 12:9 – and Satan Rev 19:10 – worship
Fuente: The Treasury of Scripture Knowledge
4:10
The word satin is spelled the same in both Greek and English and the definition in Thayer’s lexicon (the part written in italics) is the single word “adversary” when used as a proper name, and “a Satan-like man” when used figuratively. Jesus used it as a proper name in this verse and thus identified him with “the devil” in this account of the temptation. Get thee hence means for him to leave which he will do in the next verse. Worship is from PROSKUNEO and serve is from LATREUO, and both of them are found in the long note on the word “worship” at chapter 2:2.
Fuente: Combined Bible Commentary
Mat 4:10. Get thee hence. A single word, begone, avaunt, expressing abhorrence of both person and proposal.
Satan. Addressed by name, having spoken in his true character as adversary.For, giving a reason for rejecting the proposal, and also for his going hence, from the presence of One who instead of rendering worship, could claim it.
It is written (Deu 6:13).
Thou shalt worship, etc. The two clauses taken together forbid every kind of religious homage to any other than JehovahGod. When Jesus of Nazareth permitted religious adoration of himself, he virtually declared that He was Jehovah our God. Tempted yet sinless, hungry yet Divine, He is ready to sympathize with us and able to succor us.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. With what zeal and indignation of spirit our blessed Saviour repels and beats back this temptation of Satan: Get thee hence.
Note thence, That the greater the sins are which the devil tempts us to, the greater our zeal and indignation ought to be in opposing and resisting the temptation to them. A great temptation must be withstood with great resolution.
Observe, 2. The weapon with which he repels and beats back the fiery dart of Satan’s temptation, and that is, with the shield of scripture: It is written, thou shalt worship the Lord thy God.
Learn thence, That God is the sole object of religious worship: it is so peculiarly the Creator’s due, that to give it to any creature is gross idolatry, and repugnant to the scriptures. No creature is to pay divine adoration to any but his Creator; hence it appears that Christ is not a creature, divine worship being given to him.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 4:10. Then saith Jesus, Get thee hence, Satan The expression, , , plainly expresses Christs authority over Satan, as well as his detestation of so vile a suggestion: for it is written, Thou shalt worship the Lord thy God, &c. It would therefore be unlawful to worship thee, who art no other than a mere creature, even though thou wast indeed his deputy on earth; and how much more then must it be so, as thou art, in reality, the great avowed enemy of God and man! for such, under all thy disguise, I well know thee to be. It appears from these words, that religious worship, or service, is due to God alone, and cannot be lawfully given to a creature. From whence we must infer, that Christ is not a mere creature: for all men are to honour him, even as they honour the Father, Joh 5:23. And all the angels of God are commanded to worship him, Heb 1:6 : and it is given as the character of all Christians, 1Co 1:2, that they call on the name of Jesus Christ our Lord: and Col 3:24, That they serve the Lord Christ. As to the answer made by some to this irrefragable argument in favour of our Lords divinity, it appears from this very passage to have no weight in it. God alone say they, is to be worshipped as the first and principal cause of all things, and the chief author of our salvation; but yet, religious worship and service may be paid to Christ, as the intermediate cause of that salvation which God, by him, hath revealed and brought to us. For as there are no footsteps of this distinction in the holy Scriptures, so it is plain that our Lords reply to Satan here entirely condemns it. The devil, it is manifest, did not require to be worshipped by Jesus as the original cause and supreme governor of the world. He frankly owns that all the power he had over the kingdoms of the earth was given to him. He claims, therefore, only a subordinate worship; and yet our Lord rejects his claim, not on the ground of his being a liar and usurper, who had no such power, and therefore had no right to any such worship; but on the ground of God only having a right to any kind of religious worship, saying, in the words of Moses, Thou shalt worship the Lord thy God, and him ONLY shalt thou serve. Christ, therefore, cannot be worshipped lawfully, if he be not God as well as man.