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This is one of the psalms ascribed to Asaph. See Introduction to Psalm 73. If, as is likely, it was composed at a later period than the time of David, the word "Asaph" must be taken as a general term denoting the successor in the family off Asaph, who presided over the music the sanctuary. On the word "Maschil" in the title, see the notes at the title to Psalm 32:1-11.

The time when the psalm was composed cannot now be ascertained with any certainty. It was evidently written, however, after the revolt of the ten tribes, and the establishment of the sovereignty in the tribe of Judah; that is, after the time of David and Solomon. This is apparent from Psalm 78:9, Psalm 78:67, where "Ephraim," the chief of the ten tribes, is referred to in distinction from "Judah."

The design of the psalm is, evidently, to vindicate the fact that Ephraim had been rejected, and that Judah had been chosen to be the head of the nation. The reason of this was found in the conduct of Ephraim, or the ten tribes, in revolting from God, and in forgetting the divine mercy and compassion shown to the Hebrew people in former days. See Psalm 78:9-11, Psalm 78:67-68.

The argument in the psalm is the following:

I. A call on all the people, addressed to them by the king or the ruler, to attend to the instructions of former times - the lessons which it was of importance to transmit to future generations, Psalm 78:1-4.

II. God had established a general law which he had designed for all the people, or which he intended should be the law of the nation as such - that all the people might set their hope in God, or be worshippers of Him as the only true God, and that they might all be one people, Psalm 78:5-8.

III. Ephraim - the most powerful of the ten tribes, and their head and representative - had been guilty of disregarding that law, and had refused to come to the common defense of the nation, Psalm 78:9-11.

IV. The wickedness of this rebellion is shown by the great favors which, in its former history, God had shown to the nation as such, including these very tribes, Psalm 78:12-66.

V. The reason is stated, founded on their apostasy, why God had rejected Ephraim, and why he had chosen Judah, and made Zion the capital of the nation, instead of selecting a place within the limits of the tribe of Ephraim for that purpose, Psalm 78:67-68.

VI. The fact is declared that David had been chosen to rule over the people; that he had been taken from humble life, and made the ruler of the nation, and that the line of the sovereignty had been settled in him, Psalm 78:69-72.

Give ear, O my people - This is not an address of God, but an address of the king or ruler of the people, calling their attention to an important subject; to wit, his right to rule over them, or showing why the power had been vested in him.

To my law - The word law here seems to mean what he would say, as if what he should choose to say would have the force and authority of law. What follows is not exactly law in the sense that it was a rule to be obeyed; but it is something that is authoritatively said, and should have the force of law.

Incline your ears ... - Be attentive. What is to be said is worthy of your particular regard. Compare the notes at Psalm 5:1.

I will open my mouth in a parable - See the notes at Psalm 49:4. The word "parable" here means a statement by analogy or comparison; that is, he would bring out what he had to say by a course of reasoning founded on an analogy drawn from the ancient history of the people.

I will utter dark sayings of old - Of ancient times; that is, maxims, or sententious thoughts, which had come down from past times, and which embodied the results of ancient observation and reflection. Compare Psalm 49:4, where the word rendered "dark sayings" is explained. He would bring out, and apply, to the present case, the maxims of ancient wisdom.

Which we have heard and known - Which have been communicated to us as certain truth.

And our fathers have told us - That is, we have heard and known them by their telling us; or, this is the means by which we have known them. They have come down to us by tradition from ancient times.

We will not hide them from their children - From their descendants, however remote. We of this generation will be faithful in handing down these truths to future times. We stand between past generations and the generations to come. We are entrusted by those who have gone before us with great and important truths; truths to be preserved and transmitted in their purity to future ages. That trust committed to us we will faithfully discharge. These truths shall not suffer in passing from us to them. They shall not be stayed in their progress; they shall not be corrupted or impaired. This is the duty of each successive generation in the world, receiving, as a trust, from past generations, the result of their thoughts, their experience, their wisdom, their inventions, their arts, their sciences, and the records of their doings, to hand these down unimpaired to future ages, combined with all that they may themselves invent or discover which may be of use or advantage to the generations following.

Shewing to the generation to come the praises of the Lord - The "reasons" why he should be praised, as resulting from his past doings - and the wags in which it should be done. We will keep up, and transmit to future times, the pure institutions of religion.

And his strength - The records of his power.

And his wonderful works that he hath done - In the history of his people, and in his many and varied interpositions in their behalf.

For he established a testimony in Jacob - He ordained or appointed that which would be for a "witness" for him; that which would bear testimony to his character and perfections; that which would serve to remind them of what he was, and of his authority over them. Any law or ordinance of God is thus a standing and permanent witness in regard to his character as showing what he is.

And appointed a law in Israel - That is, He gave law to Israel, or to the Hebrew people. Their laws were not human enactments, but were the appointments of God.

Which he commanded our fathers ... - He made it a law of the land that these testimonies should be preserved and faithfully transmitted to future times. See Deuteronomy 4:9; Deuteronomy 6:7; Deuteronomy 11:19. They were not given for themselves only, but for the benefit of distant generations also.

That the generation to come might know them ... - That people in future times might enjoy the benefit of them as their fathers had done, and that they should then send them forward to those who were to succeed them.

Who should arise and declare them to their children - Who, as they appeared on the stage of life, should receive the trust, and send it onward to future ages. Thus the world makes progress; thus one age starts where the previous one left off; thus it enters on its own career with the advantage of all the toils, the sacrifices, the happy thoughts, the inventions of all past times. It is designed that the world shall thus grow wiser and better as it advances; and that future generations shall be enriched with all that was worth preserving in the experience of the past. See the notes at Psalm 71:18.

That they might set their hope in God - That they might place confidence in God; that they might maintain their allegiance to him. The object was to give such exhibitions of his character and government as to inspire just confidence in him, or to lead people to trust in him; and not to trust in idols and false gods. All the laws which God has ordained are such as are suited to inspire confidence in him as a just and righteous ruler; and all his dealings with mankind, when they are properly - that is, "really" - understood, will be found to be adapted to the same end.

And not forget the works of God - His doings. The word here does not refer to his "works" considered as the works of creation, or the material universe, but to his acts - to what he has done in administering his government over mankind.

But keep his commandments - That by contemplating his doings, by understanding the design of his administration, they might be led to keep his commandments. The purpose was that they might see such wisdom, justice, equity, and goodness in his administration, that they would be led to keep laws so suited to promote the welfare of mankind. If people saw all the reasons of the divine dealings, or fully understood them, nothing more would be necessary to secure universal confidence in God and in his government.