TRV
Translation
Young's Literal Translation
That we have heard and do know, And our fathers have recounted to us.
In the KJVVerse 15,117 of 31,102
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Commentary on Psalms 78 verses 1–8
1 ¶ Maschil of Asaph. Give ear, O my people, to my law: incline your ears to the words of my mouth.
2 I will open my mouth in a parable: I will utter dark sayings of old:
3 Which we have heard and known, and our fathers have told us.
4 We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.
5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:
6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children:
7 That they might set their hope in God, and not forget the works of God, but keep his commandments:
8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.
These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed Maschil - a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here,
I. The psalmist demands attention to what he wrote (Psa 78:1): Give ear, O my people! to my law. Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his law or edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them his people, and demands subjection to what was said as to a law. Let him that has an ear thus hear what the Spirit saith unto the churches, Rev 2:7.
II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (Psa 78:2): I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention; I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Mat 13:35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity - dark sayings of old which our fathers have told us, Psa 78:3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a declaration of those things which are most surely believed among us (Luk 1:1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (Psa 78:4); because our fathers told them to us we will not hide them from their children. Our children are called theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs: - (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (Psa 78:5): He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he commanded them to make known to their children, Deu 6:7, Deu 6:20. The church of God, as the historian says of the Roman commonwealth, was not to be res unius aetatis - a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise and declare them to their children (Psa 78:6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (Psa 78:7): that, not forgetting the works of God wrought in former days, they might set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (Psa 78:8): That they might not be as their fathers, a stubborn and rebellious generation. See here, First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose. Secondly, What was a charge to the children: That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (Pe1 1:18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Pachomius the GreatAD 348
LIFE OF PACHOMIUS (FIRST GREEK) 17
Instructed by the holy Scriptures and especially by the gospel, Pachomius endured many temptations from the demons. The holy Scriptures did not mention in detail the saints’ struggle, since they used concise language in showing us the way to eternal life. Thus, for example, the law given to our ancestor Abraham was summarized in one saying, “Be well-pleasing before me and be blameless.” But since we are like infants, when our parents break the bread for us, we need to be given as well the true water, as it is written. Therefore, “what we have heard and known and our ancestors have told us should not be hidden from the next generation.” For, as we have been taught, we know that these words of the psalm are about the signs and portents accomplished by God for Moses and those after him. And after the model of the benefit given by them, we have also recognized in the parents of our time their children and imitators, so that to us and “to the rising generation,” until the end of the world, it might be made known that “Jesus Christ is the same yesterday, today and forever.”
Augustine of HippoAD 430
Exposition on Psalm 78
"How great things we have heard, and have known them, and our fathers have told them to us" [Psalm 78:3]. The Lord was speaking higher up. For of what other person could these words be thought to be, "Hearken ye, O My people, to My law"? Why is it then that now on a sudden a man is speaking, for here we have the words of a man, "our fathers have told them to us." Without doubt God, now about to speak by a man's ministry, as the Apostle says, "Will ye to receive proof of Him that is speaking in me, Christ?" [2 Corinthians 13:3] in His own person at first willed the words to be uttered, lest a man speaking His words should be despised as a man. For it is thus with the sayings of God which make their way to us through our bodily sense. The Creator moves the subject creature by an invisible working; not so that the substance is changed into anything corporal and temporal, when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species; and man to use face, tongue, hand, pen, letters, or any other significants, for the purpose of intimating the secret things of his own mind: in a word, if, though he is a man, he sends human messengers, and he says to one, "Go, and he goes; and to another, Come, and he comes; and to his servant, Do this, and he does it;" [Luke 7:8] with how much greater and more effectual power does God, to whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleases Him?...For those things were heard in the Old Testament which are known in the New: heard when they were being prophesied, known when they were being fulfilled. Where a promise is performed, hearing is not deceived. "And our fathers," Moses and the Prophets, "have told unto us."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 78:3 serves as a foundational declaration for the extensive historical recounting that follows, asserting that the profound truths of God's mighty acts and Israel's covenant journey are not novel revelations but have been faithfully preserved and transmitted across generations. This verse emphasizes the critical role of oral tradition and familial instruction in safeguarding spiritual heritage, providing a reliable basis for understanding divine faithfulness and warning against the pitfalls of past disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Repetition and Emphasis through the use of three potent verbs related to knowledge and transmission: "heard," "known," and "told." This tripartite structure underscores the thoroughness, reliability, and active nature of the information being passed down. It highlights both the active, internal reception ("heard," "known") by the current generation and the active, authoritative transmission ("told") by the preceding one. The central role of Oral Tradition is also a key literary and cultural device, reflecting the primary mode of knowledge transfer in ancient Near Eastern societies, where stories and laws were passed verbally from elder to youth. Furthermore, the verse functions as a Proleptic Statement, setting the stage for the detailed historical narrative that follows by asserting its basis in established, handed-down truth, thereby lending it immediate credibility and weight and preparing the audience for the wisdom contained within the historical account.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 78:3 profoundly articulates the biblical principle of intergenerational faithfulness and the sacred duty of transmitting divine truth. It underscores that God's redemptive acts and the record of His covenant relationship with humanity are not meant to be confined to one generation but are to be diligently preserved and passed on. This continuous flow of spiritual heritage is crucial for maintaining covenant identity, learning from past mistakes, and fostering future obedience. It highlights God's consistent engagement with His people across time and their corresponding responsibility to remember and respond, ensuring that the lessons of His faithfulness and humanity's failures are not forgotten but serve as a perpetual guide for successive generations in their walk with Him.
REFLECTION AND APPLICATION
Psalms 78:3 serves as a timeless mandate for believers today, urging us to embrace our vital role in the ongoing narrative of God's faithfulness. It challenges us to be intentional stewards of the spiritual heritage we have received, actively engaging in the process of discipling the next generation. This involves not only teaching biblical facts and doctrines but also modeling a vibrant, experiential faith, ensuring that the truths we pass on are "known" through lived experience, not just "heard" intellectually. Our lives become a living commentary on God's Word, providing tangible examples of His grace, truth, and transforming power. By faithfully transmitting the story of God's mighty acts and the lessons from humanity's responses, we equip future generations to navigate their own walk with God, avoiding past pitfalls and embracing His purposes for their lives and for His kingdom. This commitment to spiritual legacy ensures that the flame of faith continues to burn brightly, illuminating the path for those who follow.
Questions for Reflection
FAQ
Why is intergenerational transmission so important in the Bible?
Answer: Intergenerational transmission is crucial because it ensures the continuity of God's covenant relationship with His people, preserving their identity, history, and purpose. As seen in the explicit command in Deuteronomy 6:7, it is a divine mandate for parents and elders to pass on God's laws, deeds, and character. This practice prevents spiritual amnesia, helps future generations learn from past mistakes, and enables them to understand God's consistent faithfulness. It allows each new generation to embrace their role in God's ongoing redemptive plan, ensuring that the faith is not lost but deepened and expanded through time, as exemplified by the call to remember God's works in Psalms 105:5.
What does "heard and known" imply beyond simple understanding?
Answer: The phrase "heard and known" (Hebrew: shâmaʻ' and yâdaʻ') implies a profound, holistic engagement with the truth, extending far beyond mere intellectual comprehension. "Heard" (shâmaʻ') suggests not just auditory reception but also attentive listening and a readiness to heed or obey, as in the call to "hear the word of the Lord" in Jeremiah 2:4. It implies a receptive heart and mind. "Known" (yâdaʻ') signifies an intimate, experiential, and relational understanding, akin to the deep personal knowledge Adam had of Eve in Genesis 4:1. It means the truths were internalized, deeply understood through personal experience, and integrated into one's life, leading to a transformative impact rather than just a passive accumulation of facts. This kind of knowing results in a changed life and a deeper relationship with God.
CHRIST-CENTERED FULFILLMENT
While Psalms 78:3 speaks of the transmission of Israel's history and God's mighty acts, its ultimate fulfillment and deepest significance are found in Christ. The "truths" and "works" passed down through generations ultimately pointed to the coming of the Messiah, the culmination of God's redemptive plan. Jesus Christ is the ultimate "Word made flesh" (John 1:14), the very embodiment of the divine truths that were heard and known throughout Israel's history. The "fathers" told of a God who would deliver His people, a promise fully realized in Christ's atoning sacrifice on the cross and His glorious resurrection (Hebrews 9:12 and Romans 4:25). The New Testament church, empowered by the Holy Spirit, continues this intergenerational transmission, not just of historical narratives, but of the gospel of Jesus Christ—the good news that must be proclaimed to all generations until His return (Matthew 28:19-20). Thus, the call to "hear and know" and for "fathers to tell" finds its supreme purpose in ensuring that every generation encounters and embraces the saving truth revealed in the person and work of our Lord Jesus, the Lamb of God who takes away the sin of the world, and through whom all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20).