TRV
Translation
King James Version
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:
Complete Jewish Bible
He raised up a testimony in Ya'akov and established a Torah in Isra'el. He commanded our ancestors to make this known to their children,
Berean Standard Bible
For He established a testimony in Jacob and appointed a law in Israel, which He commanded our fathers to teach to their children,
American Standard Version
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;
World English Bible Messianic
For he established a testimony in Jacob, and appointed a teaching in Israel, which he commanded our fathers, that they should make them known to their children;
Geneva Bible (1599)
How he established a testimonie in Iaakob, and ordeined a Law in Israel, which he commanded our fathers, that they shoulde teache their children:
Young's Literal Translation
And He raiseth up a testimony in Jacob, And a law hath placed in Israel, That He commanded our fathers, To make them known to their sons.
See also
In the KJVVerse 15,119 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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Augustine of HippoAD 430
Exposition on Psalm 78
"They have not been hidden from their sons in another generation" [Psalm 78:4]. This is our generation wherein there has been given to us regeneration. "Telling forth the praises of the Lord and His powers, and His wonderful works which He has done." The order of the words is, "and our fathers have told unto us, telling forth the praises of the Lord." The Lord is praised, in order that He may be loved. For what object can be loved more to our health? "And He has raised up a testimony in Jacob, and has set a law in Jacob" [Psalm 78:5]. This is the beginning whereof has been spoken above, "I will declare propositions from the beginning." So then the beginning is the Old Testament, the end is the New. For fear does prevail in the law. "But the end of the law is Christ for righteousness to every one believing;" [Romans 10:4] at whose bestowing "love is shed abroad in our hearts through the Holy Spirit, which has been given to us:" [Romans 5:5] and love made perfect does cast out fear, [1 John 4:18] inasmuch as now without the Law the righteousness of God has been made manifest. But inasmuch as He has a testimony by the Law and the Prophets, [Romans 3:21] therefore, "He has raised up a testimony in Jacob." For even that Tabernacle which was set up with a work so remarkable and full of such wondrous meanings, is named the Tabernacle of Testimony, wherein was the veil over the Ark of the Law, like the veil over the face of the Minister of the Law; because in that dispensation there were "parables and propositions." For those things which were being preached and were coining to pass were hidden in veiled meanings, and were not seen in unveiled manifestations. But "when you shall have passed over unto Christ," says the Apostle, "the veil shall be taken away." [2 Corinthians 3:16] For "all the promises of God in Him are yea, Amen." [2 Corinthians 1:20] Whosoever therefore does cleave to Christ, has the whole of the good which even in the letters of the Law he perceives not: but whosoever is an alien from Christ, does neither perceive, nor has. "He has set a law in Israel." After his usual custom he is making a repetition. For "He has raised up a testimony," is the same as, "He has set a law," and "in Jacob," is the same as "in Israel." For as these are two names of one man, so law and testimony are two names of one thing. Is there any difference, says some one, between "has raised up" and "has set"? Yea indeed, the same difference as there is between "Jacob" and "Israel:" not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth: [Genesis 25:26] but Israel because of the vision of God. [Genesis 32:28] So "raised up" is one thing, "set" is another. For, "He has raised up a testimony," as far as I can judge, has been said because by it something has been raised up; "For without the Law," says the Apostle, "sin was dead: but I lived sometime without the Law: but at the coming in of the commandment sin revived." [Romans 7:8-9] Behold that which has been raised up by the testimony, which is the Law, so that what was lying hidden might appear, as he says a little afterwards: "But sin, that it might appear sin, through a good thing has wrought in me death." [Romans 7:13] But "He has set a law," has been said, as though it were a yoke upon sinners, whence has been said, "For upon a just man law has not been imposed." [1 Timothy 1:9] It is a testimony then, so far forth as it does prove anything; but a law so far forth as it does command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offense and a rock of scandal; so the testimony of the Law to them that use not the Law lawfully, [1 Timothy 1:8] is a testimony whereby sinners are to be convicted as deserving of punishment; but to them that use the same lawfully, is a testimony whereby sinners are shown unto whom they ought to flee in order to be delivered....
Augustine of HippoAD 430
Exposition on Psalm 78
"How great things," he says, "He has commanded our fathers, to make the same known to their sons?" [Psalm 78:5]. "That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons" [Psalm 78:6]. "That they may put their hope in God, and may not forget the works of God, and may seek out His commandments" [Psalm 78:7]. "That they may not become, like their fathers, a crooked and embittering generation: a generation that has not guided their heart, and the spirit thereof has not been trusted with God" [Psalm 78:8]. These words do point out two peoples as it were, the one belonging to the Old Testament, the other to the New: for in that he says, he has implied that they received the commandments, "to make them known to their sons," but that they did not know or do them: but they received them themselves, to the end "that another generation might know," what the former knew not. "Sons who shall be born and shall arise." For they that have been born have not arisen: because they had not their heart above, but rather on the earth. For the arising is with Christ: whence has been said, "If you have arisen with Christ, savour ye the things which are above." [Colossians 3:1] "And they may tell them," he says, "to their sons, in order that they may put their hope in God."..."And may not forget the works of God:" that is to say, in magnifying and vaunting their own works, as though they did them themselves; while "God it is that works," in them that work good things, "both to will and to work according to good will." [Philippians 2:13] "And may search out His commandments."...The commandments which He has commanded. How then should they still search out, whereas they have already learned them, save that by putting their hope in God, they do then search out His commandments, in order that by them, with His aid, they may be fulfilled? And he says why, by immediately subjoining, "and its spirit has not been trusted with God," that is, because it had no faith, which does obtain what the Law does enjoin. For when the spirit of man does work together with the Spirit of God working, then there is fulfilled that which God has commanded: and this does not come to pass, except by believing in Him that does justify an ungodly man. [Romans 4:5] Which faith the generation crooked and embittering had not: and therefore concerning the same has been said, "The spirit thereof has not been trusted with God." For this has been said much more exactly to point out the grace of God, which does work not only remission of sins, but also does make the spirit of man to work together therewith in the work of good deeds, as though he were saying, his spirit has not believed in God. For to have the spirit trusted with God, is, not to believe that his spirit is able to do righteousness without God, but with God. For this is to believe in God: which is surely more than to believe God. For ofttimes we must believe even a man, though in him we must not believe. To believe in God therefore is this, in believing to cleave unto God who works good works, in order to work with Him well....
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 78:5 serves as a foundational declaration within Asaph's didactic psalm, articulating God's sovereign initiative in revealing His divine will and instruction to the nation of Israel. It highlights the establishment of specific divine decrees, referred to as "testimony," and comprehensive teaching, or "law," to His covenant people, Jacob and Israel. Crucially, the verse then reveals God's timeless command to the patriarchs, mandating the diligent and intentional transmission of these sacred truths and historical accounts to succeeding generations, thereby ensuring the perpetuation of faith and the knowledge of God's mighty acts.
CONTEXT
Literary Context: Psalm 78 is a sweeping, historical, and didactic psalm, attributed to Asaph, functioning as a lengthy narrative that recounts God's dealings with Israel from the Exodus through the wilderness wanderings, the conquest of Canaan, the period of the judges, and up to the reign of David. Its primary purpose is to instruct the current generation by reminding them of God's unwavering faithfulness despite their ancestors' repeated rebellion and forgetfulness. Verse 5 serves as the crucial premise for this entire historical recounting, establishing that God did not leave His people without guidance; rather, He actively engaged with them by giving His precepts. This foundational act of divine revelation at Sinai sets the stage for the subsequent narrative of Israel's covenant relationship, marked by both divine grace and human disobedience. The psalm's structure moves from God's initial establishment of His law to Israel's failure to heed it, culminating in a call for future generations to learn from the past and avoid the pitfalls of their forefathers.
Historical & Cultural Context: The verse harks back to the pivotal moment of the Sinai covenant, where God formally established His relationship with the newly liberated nation of Israel. "Jacob" and "Israel" refer to the patriarch and, by extension, the entire nation descended from him, emphasizing their unique identity as God's chosen people. In the ancient Near East, law codes were common, but Israel's "law" (Torah) was distinct in its divine origin and comprehensive moral and spiritual scope, encompassing all aspects of life—worship, ethics, and community. The command to "make them known to their children" reflects the deeply ingrained cultural practice of oral tradition and generational teaching, which was vital for preserving identity, history, and religious instruction in societies where literacy was not universal. This command underscores the profound parental and communal responsibility to intentionally transmit the divine heritage, ensuring the continuity of the covenant and preventing spiritual amnesia.
Key Themes: This verse introduces several profound themes central to the psalm and the broader biblical narrative. Firstly, it emphasizes Divine Revelation and Authority, asserting that God Himself "established a testimony" and "appointed a law." This signifies that Israel's moral and spiritual framework was not a human construct but a direct, authoritative divine decree, carrying ultimate weight and immutability. The "testimony" (edut) often refers to specific divine decrees, particularly the Ten Commandments, while "law" (Torah) encompasses God's entire body of instruction and teaching, highlighting the comprehensive nature of His revealed will. Secondly, the verse highlights the critical theme of Generational Transmission of Faith. The explicit command "that they should make them known to their children" underscores the vital importance of passing on spiritual heritage, divine commands, and the knowledge of God's mighty acts from one generation to the next. This theme is echoed throughout the Pentateuch, notably in passages like Deuteronomy 6:6-7, which mandates parents to diligently teach their children God's commands and stories. Lastly, the verse implicitly speaks to God's Covenant with Israel, as the establishment of law in Jacob and Israel formalized God's unique, gracious relationship with His chosen people, providing a framework for holy living and a pathway to knowing Him. This covenant relationship is the bedrock upon which Israel's identity and future are built, a relationship sustained by adherence to the divine instruction.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 78:5 skillfully employs several literary devices to convey its profound message. The most prominent is Parallelism, specifically synonymous parallelism, evident in the phrases "established a testimony in Jacob" and "appointed a law in Israel." These two clauses express a similar core idea—God's act of giving divine revelation—using slightly different but complementary terms ("testimony" and "law," "Jacob" and "Israel"), thereby reinforcing the comprehensive and foundational nature of His instruction. The psalm as a whole exhibits a strong Didactic Tone, as it is designed to teach and instruct, making this verse an explicit statement of the psalm's overarching purpose: the vital importance of the transmission of divine truth. Furthermore, the use of "Jacob" and "Israel" can be seen as a form of Synecdoche or Metonymy, where the name of the patriarch stands for the entire nation descended from him, emphasizing the collective identity and covenant relationship of the people with God. This literary choice underscores that the divine revelation and the command to transmit it were given not just to individuals but to the entire covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 78:5 profoundly articulates God's nature as a God who reveals Himself and His will, not leaving humanity in ignorance or without moral compass. It establishes the divine origin and absolute authority of Scripture, emphasizing that the "testimony" and "law" are not human constructs but direct emanations from the Creator, carrying ultimate weight and truth. This divine revelation forms the indispensable basis of the covenant relationship, providing the framework for human flourishing, righteous living, and a right relationship with God. The verse also highlights the crucial theological principle of generational stewardship of truth. God's commands and His redemptive history are not meant to be hoarded by one generation but are a sacred trust to be diligently transmitted, ensuring that the knowledge of God's character, His mighty acts, and His righteous requirements continues through history. This underscores the communal and familial responsibility in the preservation and perpetuation of faith, recognizing that spiritual vitality and the very identity of God's people depend on the active teaching and living out of God's Word across ages.
REFLECTION AND APPLICATION
Psalms 78:5 serves as a powerful and enduring reminder of our profound responsibility to God's revealed truth. In a world saturated with fleeting information and shifting cultural norms, this verse calls us back to the divine origin and eternal relevance of God's "testimony" and "law." It compels us to not only receive and cherish God's Word personally, allowing it to shape our character and guide our decisions, but also to actively and intentionally "make them known to our children"—a mandate that extends beyond biological offspring to include spiritual disciples and the next generation within our families, churches, and broader communities of faith. This involves more than mere intellectual transfer; it requires living out the truth authentically, modeling obedience, fostering environments where God's Word is celebrated, diligently studied, and practically applied in daily life. Our faith is not a private possession to be consumed individually but a sacred legacy, a divine trust, entrusted to us to preserve and pass on, ensuring that future generations encounter the living God and walk in His life-giving ways, experiencing the transformative power of His revealed will.
Questions for Reflection
FAQ
What is the difference between "testimony" and "law" in this verse?
Answer: While often used interchangeably in general discourse, "testimony" (edut) and "law" (Torah) carry distinct nuances in Hebrew thought, though they are closely related and often refer to aspects of the same divine revelation. "Testimony" (edut) typically refers to specific divine decrees, ordinances, or pronouncements that bear witness to God's character and will. It often points to the Ten Commandments, which were literally "the Testimony" placed in the Ark of the Covenant, serving as a constant witness to God's covenant with Israel (see Exodus 25:16). "Law" (Torah), on the other hand, is a broader term meaning "instruction," "teaching," or "guidance." It encompasses the entire body of God's revealed will, including moral principles, ceremonial regulations, and historical narratives, all designed to guide Israel in living righteously and maintaining their covenant relationship with God. So, "testimony" might be seen as the core, foundational declarations that bear witness to God's nature and demands, while "law" is the comprehensive body of instruction derived from and built upon those declarations, providing a complete framework for life and worship.
Why is generational transmission so important in the Bible?
Answer: Generational transmission of faith is paramount in biblical thought because it is the primary means by which God's covenant identity, His mighty acts of salvation, and His righteous requirements are preserved and perpetuated. Without it, each generation would have to rediscover God anew, risking spiritual amnesia, moral decay, and apostasy. The Bible consistently emphasizes the importance of parents and elders teaching the next generation, not just facts, but a living faith, ensuring that the knowledge of God's character and His redemptive history is deeply ingrained. This is vividly commanded in passages like Deuteronomy 4:9, where Israel is urged to "teach them to your children and to your children's children." This continuity ensures the community of faith remains rooted in God's truth, preventing the errors and failures of past generations from being repeated, and fostering a vibrant, ongoing relationship with the Lord and faithfulness to His covenant.
CHRIST-CENTERED FULFILLMENT
Psalms 78:5, with its profound emphasis on God establishing a testimony and law and commanding its generational transmission, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the Old Covenant law was given to Israel as a shadow of things to come, Christ himself is the supreme and final revelation of God's testimony and law. As the Word made flesh, Jesus perfectly embodies God's character and will, making God known in a way that the written law could only foreshadow (see John 1:18). He did not come to abolish the Law but to fulfill it, bringing to completion its righteous demands through His perfect obedience and its sacrificial types through His atoning death on the cross. Through His redemptive work, the "law" is no longer merely an external code but is written on the hearts of believers by the Holy Spirit, as prophesied in the New Covenant (see Jeremiah 31:33 and Hebrews 8:10). Furthermore, the command to "make them known to their children" is profoundly expanded in the Great Commission, where Christ commands His followers to make disciples of all nations, teaching them to obey everything He has commanded. This global, Spirit-empowered mission ensures the faithful transmission of God's ultimate testimony—the Gospel of Jesus Christ, His life, death, and resurrection—to every generation until His glorious return, establishing an eternal covenant of grace.