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We will not hide these truths from our children; we will tell the next generation about the glorious deeds of the LORD, about his power and his mighty wonders.
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For he issued his laws to Jacob; he gave his instructions to Israel. He commanded our ancestors to teach them to their children,
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so the next generation might know them— even the children not yet born— and they in turn will teach their own children.
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So each generation should set its hope anew on God, not forgetting his glorious miracles and obeying his commands.
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Then they will not be like their ancestors— stubborn, rebellious, and unfaithful, refusing to give their hearts to God.
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The warriors of Ephraim, though armed with bows, turned their backs and fled on the day of battle.
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They did not keep God’s covenant and refused to live by his instructions.
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They forgot what he had done— the great wonders he had shown them,
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the miracles he did for their ancestors on the plain of Zoan in the land of Egypt.
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For he divided the sea and led them through, making the water stand up like walls!
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In the daytime he led them by a cloud, and all night by a pillar of fire.
Maschil of Asaph. Or for "Asaph" {f}; a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Psalm 32:1, which was delivered to Asaph to be sung; the Targum is, "the understanding of the Holy Spirit by the hands of Asaph." Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, 2 Chronicles 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Matthew 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed.