For he has given his angels charge concerning thee. This is added by the Psalmist expressly with the view of obviating any fears which might arise from our infirmity; so that we cannot fail to be struck with the benignant condescension of God in thus not only forgiving our diffidence, but proposing the means by which it may be best removed. Does he exhibit himself to us as a fortress and shield, proffer the shadow of his protection, make himself known to us as a habitation in which we may abide, and stretch out his wings for our defense -- surely we are chargeable with the worst ingratitude if we are not satisfied with promises so abundantly full and satisfactory? If we tremble to think of his majesty, he presents himself to us under the lowly figure of the hen: if we are terrified at the power of our enemies, and the multitude of dangers by which we are beset, he reminds us of his own invincible power, which extinguishes every opposing force. When even all these attempts to encourage us have been tried, and he finds that we still linger and hesitate to approach him, or cast ourselves upon his sole and exclusive protection, he next makes mention of the angels, and proffers them as guardians of our safety. As an additional illustration of his indulgent mercy, and compassion for our weakness, he represents those whom he has ready for our defense as being a numerous host; he does not assign one solitary angel to each saint, but commissions the whole armies of heaven to keep watch over every individual believer. It is the individual believer whom the Psalmist addresses, as we read also Psalm 34:7 -- that "angels encamp round about them that fear him." We may learn from this that there is no truth in the idea that each saint has his own peculiar guardian angel; and it is of no little consequence to consider, that as our enemies are numerous, so also are the friends to whom our defense is intrusted. It were something, no doubt, to know that even one angel was set over us with this commission, but it adds weight to the promise when we are informed that the charge of our safety is committed to a numerous host, as Elisha was enabled, by a like consideration, to despise the great army of adversaries which was arrayed against him, (2 Kings 6:16.) Nor is this inconsistent with passages of Scripture, which seem to speak as if a distinct angel were assigned to each individual. It is evident that God employs his angels in different ways, setting one angel over several whole nations, and again several angels over one man. There is no necessity that we should be nice and scrupulous in inquiring into the exact manner in which they minister together for our safety; it is enough that, knowing from the authority of an apostle the fact of their being appointed ministers to us, we should rest satisfied of their being always intent upon their commission. We read elsewhere of their readiness to obey and execute the commands of God; and this must go to strengthen our faith, since their exertions are made use of by God for our defense. The Psalmist, in the passage now before us, speaks of members of the Church generally; and yet the devil did not wrest the words when, in his temptation in the wilderness, he applied them particularly to Christ. It is true that he is constantly seeking to pervert and corrupt the truth of God; but, so far as general principles are concerned, he can put a specious gloss upon things, and is a sufficiently acute theologian. It is to be considered that when our whole human family were banished from the Divine favor, we ceased to have anything in common with the angels, and they to have any communication with us. It was Christ, and he only, who, by removing the ground of separation, reconciled the angels to us; this being his proper office, as the apostle observes, (Ephesians 1:10,) to gather together in one what had been dispersed both in heaven and on earth. This was represented to the holy patriarch Jacob under the figure of a ladder, (Genesis 28:12;) and, in allusion to our being united into one collective body with the angels, Christ said, "Afterwards ye shall see the heavens opened, and the angels of God ascending and descending," (John 1:51.) The Psalmist adds, all your ways in the plural number, to convey to us more distinctly that wherever we go we may expect that the angels shall always extend their guardianship to us. The course of our life is subject to many windings and changes, and who can tell all the storms by which we are liable to be tossed? It was necessary, therefore, to know that the angels preside over all our particular actions and purposes, and thus to be assured of their safe-conduct in whatever quarter we might be called to move. This expression, however, your ways, was, in all likelihood, intended to enjoin upon us a due consideration and modesty, to warn us against tempting God by any rash step, and admonish us to confine ourselves within the bounds of our proper calling. For should we commit ourselves recklessly, and attempt things which the promise of God does not warrant us to undertake, aspiring at what is presumptuous, and opposed to the Divine will, we are not to expect that the angels will become ministers and helps to our temerity. Satan would appear to have craftily omitted this clause when he tempted Christ rashly to throw himself down from the temple.

For he shall give his angels charge over thee - literally, "He will give 'command' to his angels." That is, he would instruct them, or appoint them for this purpose. This passage Psalm 91:11-12 was applied to the Saviour by the tempter. Matthew 4:6. See the notes at that passage. This, however, does not prove that it had an original reference to the Messiah, for even if we should suppose that Satan was a correct and reliable expounder of the Scriptures, all that the passage would prove as used by him would be, that the righteous, or those who were the friends of God, might rely confidently on his protection, and that Jesus, if he was of God, might do this as others might. On the sentiment in the passage, to wit, that God employs his angels to protect his people, see the notes at Psalm 34:7; compare the notes at Hebrews 1:14.
To keep thee in all thy ways - To preserve thee wheresoever thou goest.

He shall give his angels charge over thee - Evil spirits may attempt to injure thee; but they shall not be able. The angels of God shall have an especial charge to accompany, defend, and preserve thee; and against their power, the influence of evil spirits cannot prevail. These will, when necessary, turn thy steps out of the wag of danger; ward it off when it comes in thy ordinary path; suggest to thy mind prudent counsels, profitable designs, and pious purposes; and thus minister to thee as a child of God, and an heir of salvation.
To keep thee in all thy ways - The path of duty is the way of safety.
Thou canst not reasonably expect protection if thou walk not in the way of obedience. Thy ways are the paths of duty, which God's word and providence have marked out for thee. The way of sin is not thy way - thy duty, thy interest. Keep in thy own ways, not in those of sin, Satan, the world, and the flesh; and God will take care of thee.

(g) For he shall give his angels charge over thee, to keep thee in all thy ways.
(g) God has not appointed one angel to every man, but many to be ministers of his providence to keep and defend his in their calling, which is the way to walk in without tempting God.

For he shall give his angels charge over thee,.... Created spirits, so called, made by the Lord, and are at his command; who are ministering spirits to his people, who encamp about them, and are concerned in the preservation of them; they being committed to their care and charge by him who is Lord of heaven and earth: Satan applied this passage to Christ, Matthew 4:6, nor did our Lord object to the application of it; and it can hardly be thought that he would have ventured to have done it, had he been aware that a misapplication might be objected; or that it was not the received sense of the place: what he is to be blamed for, in quoting it, was the wrong purpose for which he produced it, and for leaving out the next clause, which he saw was against his design;
to keep thee in all thy ways; in walking and travelling from place to place, as Providence calls and directs; and in all civil ways, in all lawful business and employment of life; in all spiritual ones, as the ways of God and religion: what Satan tempted Christ to was neither of these ways; it was not a natural way of going, nor the duty of his office, nor any of the ways of God.