Exegetical and Hermeneutical Commentary of Psalms 91:11
For he shall give his angels charge over thee, to keep thee in all thy ways.
11. Cp. Gen 24:7; Gen 24:40; Exo 23:20 (“I send an angel before thee to keep thee in the way”); Psa 34:7. This verse and the next were quoted by the Tempter (Mat 4:6; Luk 4:10-11). If the words are primarily addressed to Israel, there is a particular force in the citation. Israel was a type of Christ; had He not then the fullest right to claim for Himself the promises made to Israel?
Fuente: The Cambridge Bible for Schools and Colleges
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 Psa 91:11-12 was applied to the Saviour by the tempter. Mat 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 Psa 34:7; compare the notes at Heb 1:14.
To keep thee in all thy ways – To preserve thee wheresoever thou goest.
Fuente: Albert Barnes’ Notes on the Bible
Psa 91:11-13
For He shall give His angels charge over thee, to keep thee in all thy ways.
Gods angels helping good men on earth
I. God has angels at His command.
1. Spiritual existences.
2. Full of vitality.
3. Mighty in power.
4. Rich in knowledge.
5. Countless in number.
6. Vast in variety.
Spirits differ from spirits as plant from plant, star from star. They differ in nature, in the kind and measure of faculty. In experience. Some are older and more intelligent than others. In office. From Gabriel, who stands in the presence of God, down to that spirit next in degree to man. There are principalities and powers amongst them.
II. God employs His angels to help good men on earth.
1. Human life has many ways. There is the way of the boy, the way of the man, the way of the husband, the way of the father, the way of the merchant, the citizen, the statesman.
2. These ways are perilous. There are stumbling-stones at every step; temptations to infidelity, insensibility, dishonesty, falsehood, revenge, etc.
3. God sends His angels to help the good in all these ways. They impart–
(1) Sustaining power.
(2) Conquering power.
III. Conclusion. If angels are thus engaged in helping good men on earth, the following things may be inferred:–
1. That there must be some method by which they can communicate with man. What is this method? What is that which is the great sustaining and conquering power in man? Thought. Thought makes the man. May not angels have the power of suggesting thoughts–strengthening and all-conquering thoughts?
2. That the spiritual interests of man must be supremely important.
3. That it is consonant with the highest dignity to minister to the lowly.
4. That it is a profound disgrace to man that he should feel so little interest in the spiritual concerns of his brother. If angels are thus concerned for us, should we not be doubly so for ourselves?
5. That the humblest Christians may take courage. (Homilist.)
Angelic protection in appointed ways
I. There are ways which are not in the promise. All thy ways are mentioned; but some tracks are not to be followed by children of God, and are not their ways.
1. Ways of presumption. In these men court danger, and, as it were, defy God (Mat 4:6).
2. Ways of sin, dishonesty, lying, vice, worldly conformity, etc. We have no permit to bow in the house of Rimmon (Eph 5:12).
3. Ways of worldliness, selfishness, greed, ambition. The ways by which men seek personal aggrandizement are usually dark, and crooked, and are not of God (Pro 28:22; 1Ti 6:9).
4. Ways of pride, self-conceit, boastful promisings, pretended perfection, etc. Pride goeth before destruction.
5. Ways of will worship, wilfulness, obstinacy, fancy, day-dreaming absurd impulse, etc. (Jer 2:18).
6. Ways of erroneous doctrine, novel practice, fashionable ceremonial, flattering delusion, etc. (2Ti 3:5).
II. There are ways in which safety is guaranteed.
1. The way of humble faith in the Lord Jesus.
2. The way of obedience to Divine precepts.
3. The way of childlike trust in providential guidance.
4. The way of strict principle, and stern integrity.
5. The way of consecrated service, and seeking Gods glory.
6. The way of holy separation, and walking with God.
III. These ways lead us into varied conditions.
1. They are changeful and varied: all Thy ways.
2. They are sometimes stony with difficulty: foot against a stone.
3. They may be terrible with temptation.
4. They may be mysteriously trying. Devils may throng the path–only to be met by holy angels.
5. They are essentially safe, while the smooth and easy roads are perilous.
IV. But while walking in them all believers are secure.
1. The Lord Himself concerns Himself about them:–He shall give His angels charge over thee. He will personally command those holy beings to have an eye to His children.
2. Mysterious agencies protect them: angels bear them up in their hands, as nurses carry little children. Wonderful tenderness and power! Angels acting as servants to men!
3. All things are on their side, both visible and invisible. Command is laid on all to protect the saints (Psa 71:3).
4. Each one is personally watched over. Charge over thee to keep thee (Isa 42:6; Gen 28:15).
5. That watchfulness is perpetual–All thy ways (Psa 121:3-4).
6. This guard also confers honour. How noble a thing to have the courtiers of heaven for a corps de garde!
7. All this comes to them by Jesus, whose the angels are, and whom they serve (Isa 43:4).
V. Lessons.
1. See how the lowest employment is consistent with the highest enjoyment:–Keeping guard over the Lords stumbling children is no discredit to angels.
2. How cheerfully we should watch over others! How vigorously should we hold them up whenever it is in our power. To cast off a stumbling brother is not angelic, but the reverse.
3. How safe we ought to feel, how fully trustful we ought to be. Alexander slept soundly, for, said he, Parmenio wakes.
4. How holy we should be with such holy ones for watchers! Great privileges involve heavy responsibilities. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. 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 way 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His angels; those blessed, and powerful, and watchful spirits whom God hath appointed to mind the affairs of this lower world, and to take care of the heirs of salvation, Heb 1:14.
In all thy ways; in the whole course of thy life, and in all thy lawful undertakings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
11 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 Psa 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, (2Kg 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, (Eph 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, (Gen 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,” (Joh 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.
Fuente: Calvin’s Complete Commentary
(11) Angels.The idea of a special guardian angel for each individual has possibly been favoured by this verse, though it had its origin in heathen belief:
By every man, as he is born, there stands
A spirit good, a holy guide of life.
MENANDER.
Here, however, it is not one particular individual, but all who have fulfilled the conditions of Psa. 91:9-10 who are the objects of angelic charge. (Comp. Psa. 34:7.) (For the well-known quotation of this and Psa. 91:12 in the Temptation, see Mat. 4:6; Luk. 4:10-11; with Notes in New Testament Commentary.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. His angels charge over thee The doctrine of angelic ministry to God’s children, or chosen ones, is everywhere recognised in the Bible.
Gen 28:12; Psa 34:7; Mat 18:10; Heb 1:14.
Keep thee in all thy ways Preserve thee from the dangers which may beset thy daily life, in whatever path duty may call thee. Thus the path of duty becomes the path of safety. This passage was perversely quoted by the tempter to Christ to encourage him to presumption. Mat 4:6
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 91:11-13. He shall give his angels charge, &c. These verses point out still more plainly the occasion of this psalm. For as the people were not only exposed to diseases in the wilderness, but also to the incursions of wild beasts, and particularly the venomous bite of serpents, he tells them, that God would protect them from all these dangers, by giving his angels charge over them, to keep them in all their ways; and Psa 91:13. Thou shalt tread upon the lion and adder, &c. There is something so particular in this, that it will suit no other part of history beside that to which we suppose it to refer. For the wilderness in which they were condemned to wander abounded with those noxious creatures, as we learn from Deu 8:15 and yet we do not read that the Israelites were infested by them, till towards the end of their forty years’ wandering, when God was pleased, for the renewed murmurings of that people, to let them loose upon them to chastise them; and even then, immediately upon their humiliation, a miraculous remedy was provided, which deserves our notice. It was a serpent of brass, by the express order of God fixed upon a pole or standard: and it came to pass, that if a serpent had bitten any man, when be beheld the serpent of brass, he lived. See Num 21:5-9. This brazen serpent was doubtless designed to call to their remembrance the great object of their faith and hope from the fall; the promised victory over the old serpent, through that Seed of the woman who was destined to bruise his head: nor can we have a better comment on the Mosaic symbol, than the words of our Lord himself, Joh 3:14 compared with Joh 12:32. See also Heb 2:14.; Rev 12:9., and Isa 11:10. By comparing these texts together you will observe the harmony of Scripture, and how naturally the words of our Blessed Lord and his apostles point us through the prophesy of Isaiah, and the brazen serpent of Moses, back to the first notice of a Redeemer given to mankind, in that well-known sentence, Gen 3:15 or the first link of that chain of prophesy which runs throughout the Old Testament, and has its completion in the New. I shall not lay any stress upon that assertion of Justin Martyr, that the nes, or standard, upon which this brazen serpent hung, bore the figure of a cross: it is sufficient to our purpose, if this serpent, erected as a trophy, was considered by them as an emblem of the victory to be obtained over the old serpent by the promised Seed; whether they had any explicit knowledge of the means whereby this victory was to be obtained, or not: for in this view it presented to the minds of the faithful the hopes of a deliverance from death, in a higher sense than a present cure of the bite of these venomous creatures imported; and it is no improbable supposition, that a belief of the one was made the condition of the other. Whether they who looked at the brazen serpent were directed at the same time to repeat the psalm before us, I know, not; but this I am sure of, that it affords a meditation highly suitable to the occasion. A religious trust in God is what we see inculcated throughout; and that remarkable sentence, Psa 91:13. Thou shalt tread upon the lion and adder, they young lion and the dragon shalt thou trample under feet, (especially if, as Bochart seems to have proved, these are only names of serpents of different sorts, and should be rendered, the viper and the aspthe serpent and the dragon,) is only saying in other words, Thou shalt bruise the serpent’s head: and if an act of faith in that great Person who was to do this for them be here supposed and implied, then it would be easy and natural to interpret the following verses of this psalm in a sense of faith likewise, and as pointing out to them in no obscure terms,I might say, perhaps, in very magnificent terms,the gospel life and salvation. Peters. We shall enlarge further on this subject, when we come to Mat 4:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Surely we must be senseless indeed, if we do not view Christ here, when the devil himself hesitated not to acknowledge it. Turn, Reader, to the subject of thy Redeemer’s temptation, and observe how Christ converted what Satan meant as the trial of his faith into the very source of his thanksgiving and joy; Mat 4:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 91:11 For he shall give his angels charge over thee, to keep thee in all thy ways.
Ver. 11. For he shall give his angels charge over thee ] This guard of angels, many angels, yea, all, if need be, to secure every poor believer, how meanly soever he thinks of himself, or is esteemed by others, is no small privilege. See Mat 4:6 . See Trapp on “ Mat 4:6 “
To keep thee in all thy ways
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 91:11-13
11For He will give His angels charge concerning you,
To guard you in all your ways.
12They will bear you up in their hands,
That you do not strike your foot against a stone.
13You will tread upon the lion and cobra,
The young lion and the serpent you will trample down.
Psa 91:11-12 These verses are quoted by Satan in Jesus’ temptation experience in the wilderness (cf. Mat 4:6; Luk 4:10-11). The promise of God’s care must not be proof texted into a presumptuous demand. Believers do suffer (cf. Job; Psalms 72 versus Deuteronomy 27-28; and Rom 8:28-30 versus Rom. 8:31-39).
Psa 91:11 His angels This may be the OT background (note Exo 23:20) to Mat 18:10; Luk 4:10-11 (LXX) and Act 12:15 of the concept of guardian angels. Also note, if you combine Heb 1:14 with Psa 103:21, there seems to be a connection.
To guard you in all your ways This is a wonderful promise for those who trust in God and flee to His care. However, this is also a biblical hyperbole. We live in a fallen, evil world. Believers do face trials, sickness, temptation, etc. (cf. Mat 5:10-12; Joh 15:18-21; Joh 16:1-3; Joh 17:14; Act 14:22; Rom 5:3-4; Rom 8:17; 2Co 4:16-18; 2Co 6:3-10; 2Co 11:23-30; Php 1:29; 1Th 3:3; 2Ti 3:12; Jas 1:2-4; 1Pe 3:14; 1Pe 4:12-16; Rev 11:7; Rev 13:7).
Psa 91:13 This links the previous promises historically to the wilderness wandering period or it may be figurative language for the problems humans face in a fallen world (cf. Psa 58:3-5; Luk 10:19).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
He shall give. See Mat 4:6. Luk 4:10.
in all thy ways. These words were omitted by Satan, the Scripture being misquoted and misapplied. The words “at any time” are added in Mat 4:6. Verse 13 is also omitted, because it refers to Satan’s own head being crushed (Gen 3:15).
Fuente: Companion Bible Notes, Appendices and Graphics
angels
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
For: Psa 34:7, Psa 71:3, 2Ki 6:16, 2Ki 6:17, Mat 4:6, Luk 4:10, Luk 4:11, Heb 1:14
in all: Pro 3:6, Isa 31:1, Jer 2:18
Reciprocal: Gen 8:16 – General Gen 24:40 – will Gen 32:1 – angels Exo 6:13 – General Exo 23:20 – Angel Num 6:24 – keep thee 1Sa 2:9 – will keep Pro 3:23 – General Pro 4:12 – thou shalt Dan 6:22 – hath shut Mat 18:10 – their Luk 16:22 – was carried Luk 22:43 – an Act 27:31 – Except
Fuente: The Treasury of Scripture Knowledge
91:11 {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.