TRV
Translation
King James Version
That they might set their hope in God, and not forget the works of God, but keep his commandments:
Complete Jewish Bible
who could then put their confidence in God, not forgetting God's deeds, but obeying his mitzvot.
Berean Standard Bible
that they should put their confidence in God, not forgetting His works, but keeping His commandments.
American Standard Version
That they might set their hope in God, And not forget the works of God, But keep his commandments,
World English Bible Messianic
that they might set their hope in God, and not forget the works of God, but keep his commandments,
Geneva Bible (1599)
That they might set their hope on God, and not forget the workes of God but keepe his commandements:
Young's Literal Translation
And place in God their confidence, And forget not the doings of God, But keep His commands.
See also
In the KJVVerse 15,121 of 31,102
Study This Verse
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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Clement of AlexandriaAD 215
The Instructor Book 1
His righteousness cried, "If ye come straight to me, I also will come straight to you but if ye walk crooked, I also will walk crooked saith the Lord of hosts;" meaning by the crooked ways the chastisements of sinners. For the straight and natural way which is indicated by the iota of the name of Jesus is His goodness, which is firm and sure towards those who have believed at hearing: "When I called, ye obeyed not, saith the Lord; but set at nought my counsels, and heeded not my reproofs." Thus the Lord's reproof is most beneficial. David also says of them, "A perverse and provoking race; a race which set not their heart aright, and whose spirit was not faithful with God: they kept not the covenant of God, and would not walk in His law." Such are the causes of provocation for which the Judge comes to inflict punishment on those that would not choose a life of goodness. Wherefore also afterwards He assailed them more roughly; in order, if possible, to drag them back from their impetuous rush towards death. He therefore tells by David the most manifest cause of the threatening: "They believed not in His wonderful works. When He slew them, they sought after Him, and turned and inquired early after God; and remembered that God was their Helper, and God the Most High their Redeemer." Thus He knew that they turned for fear, while they despised His love: for, for the most part, that goodness which is always mild is despised; but He who admonishes by the loving fear of righteousness is reverenced.
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 78:7 articulates the profound divine purpose behind the recounting of Israel's historical journey, emphasizing God's pedagogical intent for future generations. This pivotal verse reveals God's desire for His people to anchor their trust and expectation solely in Him, to diligently recall His mighty acts of deliverance and judgment, and consequently, to live lives characterized by faithful obedience to His divine precepts. It serves as a foundational statement on the intergenerational transmission of faith, memory, and ethical living, designed to prevent the repetition of past failures and foster enduring covenant fidelity.
CONTEXT
Literary Context: Psalm 78 is designated a "maskil" of Asaph, indicating its nature as a didactic or instructional psalm. The preceding verses, specifically Psalms 78:1-6, establish the psalmist's solemn intention to "utter dark sayings of old" (78:2), which refers to recounting God's law and testimonies delivered to Jacob and Israel. The explicit purpose for this historical recitation is clearly stated: "that the generation to come might know them... that they might set their hope in God" (78:6-7). Therefore, Psalms 78:7 functions as the climactic purpose statement, providing the telos (ultimate goal) for the extensive historical review that constitutes the remainder of the psalm. The verses immediately following, such as Psalms 78:8, starkly contrast this divine ideal with the historical failures of previous generations who "set not their heart aright" and "kept not the covenant of God," underscoring the urgency of the psalmist's instruction.
Historical & Cultural Context: As an Asaphite psalm, Psalm 78 likely originates from the Levitical guild responsible for temple worship, music, and especially, theological instruction, possibly during the monarchical period. It serves as a national historical epic, tracing God's interactions with Israel from the Exodus and wilderness wanderings through the establishment of David's kingdom. In ancient Israel, the cultural practice of intergenerational storytelling was not merely entertainment but a crucial means of maintaining national identity, preserving covenant fidelity, and transmitting religious heritage. This psalm functions as a public liturgy or a comprehensive teaching tool, meticulously crafted to prevent the recurrence of past failures by continually reminding the current generation of God's consistent faithfulness despite Israel's persistent rebellion. The profound emphasis on "forgetting" and "remembering" within the psalm highlights a central cultural and spiritual struggle: the inherent human tendency to drift from God when His past interventions and covenant obligations are no longer actively recalled and internalized, a theme powerfully reiterated throughout the book of Deuteronomy.
Key Themes: This verse is foundational to the psalm's overarching theological and narrative themes. The primary theme is Divine Pedagogy and Human Responsibility, where God's historical actions are presented not just as events, but as profound lessons intended to cultivate future obedience and prevent apostasy. It highlights the critical importance of Memory and Remembrance (Hebrew: zakhar) as a spiritual discipline, directly contrasting it with the spiritual amnesia that repeatedly led to Israel's apostasy, as vividly warned against in Deuteronomy 8:11-14. The concept of Hope in God (Hebrew: keçel, here implying trust) is presented not as a passive wish, but as an active, confident reliance on God's unchanging character and unfailing promises. This steadfast hope stands in stark contrast to the misplaced trust and wavering hearts of the rebellious forefathers, as depicted in Psalms 78:8. Finally, Obedience to God's Commandments (Hebrew: mitsvâh) is portrayed as the natural, necessary, and desired outcome of genuine hope and active remembrance, forging an inseparable link between faith and ethical conduct—a principle consistently affirmed throughout the wisdom literature, prophetic books, and even in the New Testament, such as in John 14:15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 78:7 masterfully employs several potent literary devices to convey its profound message. The verse prominently features Parallelism, specifically Synthetic Parallelism, where the second and third clauses ("and not forget the works of God, but keep his commandments") do not merely repeat the first but expand upon and complete its thought ("That they might set their hope in God"). This creates a logical and progressive flow, showing how internal disposition (hope) leads to active remembrance, which then culminates in external action (obedience). The entire psalm, and this verse in particular, is a prime example of Didacticism, as it is explicitly designed to teach, instruct, and impart wisdom to the audience, aiming to shape their future behavior based on past lessons. Furthermore, there is a strong presence of Covenant Language, as the "works of God" and "commandments" are intrinsic elements of the covenant relationship between Yahweh and Israel, underscoring the reciprocal obligations and blessings within that divine pact. Finally, the verse functions as a clear Purpose Statement, explicitly articulating the telos or ultimate goal of the preceding and subsequent historical narrative, providing the framework for understanding the entire psalm's intent.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 78:7 articulates a profound theological truth: the intergenerational transmission of faith and the enduring vitality of a people's relationship with God are contingent upon active remembrance of God's historical acts and a consequent, heartfelt commitment to His covenant commands. It underscores that true hope is not a passive sentiment or a mere wish, but an active, memory-fueled trust that inevitably leads to faithful obedience. This tripartite connection—hope, remembrance, and obedience—forms the bedrock of a healthy, flourishing relationship with God, serving as an essential bulwark against the spiritual amnesia and rebellion that tragically plagued previous generations. The verse highlights God's consistent desire for His people to live in full alignment with His will, not out of fear or compulsion, but out of a deep-seated, confident trust born from knowing His character, power, and faithfulness as revealed throughout salvation history.
REFLECTION AND APPLICATION
In a modern world saturated with distractions, fleeting promises, and a pervasive sense of historical amnesia, Psalms 78:7 offers a timeless and vital blueprint for spiritual resilience and flourishing. It challenges us, as individuals and as communities of faith, to actively cultivate a hope that is immutably anchored in the unchanging character of God, rather than in volatile circumstances, human achievements, or the shifting sands of cultural trends. This requires intentional remembrance—not just a casual recall of facts, but a deep, meditative reflection on God's unwavering faithfulness in our personal histories and in the grand, overarching narrative of salvation as revealed in Scripture. Just as ancient Israel was prone to forget God's mighty hand and fall into cycles of disobedience, so too can believers today neglect God's past mercies and interventions, leading to a diminished hope, a weakening of commitment to His word, and a susceptibility to the world's allurements. Therefore, cultivating a consistent habit of spiritual remembrance and reflection on God's character and deeds is absolutely essential for maintaining a vibrant, robust faith and a life characterized by joyful, authentic obedience. This verse issues a profound call to be diligent stewards of our spiritual memory, ensuring that the rich legacy of God's faithfulness is not merely preserved but actively passed on to future generations, empowering them to live lives of confident trust and devoted obedience.
Questions for Reflection
FAQ
What does it mean to "set their hope in God"?
Answer: To "set their hope in God" (Hebrew: keçel, implying trust and confidence) means to place one's complete trust, confident expectation, and ultimate security solely and unreservedly in God. It is an active, intentional choice to anchor one's future, well-being, and entire being in His immutable character, unfailing promises, and omnipotent power, rather than in human strength, worldly resources, or fleeting circumstances. This hope is not a passive wish or a vague optimism, but a firm, steadfast conviction rooted in God's proven faithfulness throughout history, as meticulously detailed in the "works of God" recounted throughout Psalm 78. It implies a resilient reliance that withstands trials, uncertainties, and the temptations of the world.
Why is "not forgetting the works of God" so crucial?
Answer: Not forgetting God's "works" (Hebrew: maʻălâl), which are the tangible demonstrations of His power, love, and faithfulness in history, is profoundly crucial because these acts serve as the very foundation for hope and obedience. Forgetting them, which is more than a simple lapse of memory but a deliberate neglect or active disregard (Hebrew: shâkach), leads to spiritual amnesia. This amnesia erodes trust in God's character, diminishes hope in His future interventions, and inevitably results in disobedience and rebellion against His covenant, as tragically exemplified by Israel's repeated failures throughout the wilderness generation (Numbers 14:1-12). Active, intentional remembrance, conversely, reinforces God's omnipotence, reliability, and steadfast love, fostering a grateful heart that is powerfully motivated to obey His commands and live in covenant fidelity.
CHRIST-CENTERED FULFILLMENT
Psalms 78:7, with its profound call to set hope in God, remember His works, and diligently keep His commandments, finds its ultimate and most glorious fulfillment in the person and finished work of Jesus Christ. While the psalm instructs ancient Israel to look back at God's historical interventions and mighty deeds, the New Covenant invites believers to look forward to and reflect upon the definitive, climactic "work of God" embodied in Christ. Our hope is now perfectly and eternally set in God, not merely through abstract knowledge, but concretely through the resurrection of Jesus from the dead, which guarantees our future, validates God's promises, and confirms His absolute faithfulness (1 Peter 1:3-4). We remember the "works of God" most profoundly and redemptively through the cross and the empty tomb, where God's ultimate power, boundless love, and sovereign redemptive plan were fully displayed, culminating in the Lamb of God who takes away the sin of the world (John 1:29). Furthermore, keeping God's commandments is no longer a burdensome legalistic endeavor but a joyful, Spirit-empowered response of love to Christ, who perfectly embodied, fulfilled, and ultimately transcended the Law (Matthew 5:17). Through the indwelling Holy Spirit, believers are enabled and empowered to live lives of genuine obedience, not by their own strength or merit, but by the transformative grace that flows from their living hope in Christ and their continuous remembrance of His saving work, making them truly "new creations" in Him (2 Corinthians 5:17).