We have sinned with our fathers. We have committed iniquity. We have done wickedly.
Parallel Translations
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We have sinned with our fathers. We have committed iniquity. We have done wickedly.
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We have sinned with our fathers, we have committed iniquity, we have done wickedly.
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We have sinned with our fathers, we have done iniquitously, we have dealt wickedly.
Cross-references (12)
Passages linked to Psalms 106:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Nehemiah 9:16 “But they and our fathers behaved proudly, hardened their neck, didn’t listen to your commandments,
- Psalms 78:8 and might not be as their fathers, a stubborn and rebellious generation, a generation that didn’t make their hearts loyal, whose spirit was not steadfast with God.
- 1 Kings 8:47 yet if they repent in the land where they are carried captive, and turn again, and make supplication to you in the land of those who carried them captive, saying, ‘We have sinned, and have done perversely; we have dealt wickedly;’
- Ezra 9:6-7 and I said, “My God, I am ashamed and blush to lift up my face to you, my God; for our iniquities have increased over our head, and our guiltiness has grown up to the heavens. Since the days of our fathers we have been exceedingly guilty to this day; and for our iniquities we, our kings, and our priests, have been delivered into the hand of the kings of the lands, to the sword, to captivity, to plunder, and to confusion of face, as it is this day.
- Nehemiah 9:32-34 Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and loving kindness, don’t let all the travail seem little before you, that has come on us, on our kings, on our princes, on our priests, on our prophets, on our fathers, and on all your people, since the time of the kings of Assyria to this day. However you are just in all that has come on us; for you have dealt truly, but we have done wickedly. Also our kings, our princes, our priests, and our fathers have not kept your law, nor listened to your commandments and your testimonies with which you testified against them.
- Leviticus 26:40 “ ‘If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that because they walked contrary to me,
- Daniel 9:5-8 we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from your precepts and from your ordinances. We haven’t listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. “Lord, righteousness belongs to you, but to us confusion of face, as it is today; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you. Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against you.
- Numbers 32:14 “Behold, you have risen up in your fathers’ place, an increase of sinful men, to increase the fierce anger of Yahweh toward Israel.
- Nehemiah 1:7 We have dealt very corruptly against you, and have not kept the commandments, nor the statutes, nor the ordinances, which you commanded your servant Moses.
- Jeremiah 3:25 Let us lie down in our shame, and let our confusion cover us; for we have sinned against Yahweh our God, we and our fathers, from our youth even to this day. We have not obeyed Yahweh our God’s voice.”
- Matthew 23:32 Fill up, then, the measure of your fathers.
- Acts 7:51-52 “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
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John Calvin 1540 · Public Domain 6 We have sinned with our fathers It is…
6 We have sinned with our fathers It is quite plain from these words, that although the prophet may have spoken in the person of one man, he yet dictates a form of prayer for the common use of the whole Church, seeing that he now identifies himself with the whole body. And from this to the end of the psalm, he gleans from ancient histories that their fathers had always been of a malign and perverse spirit, of corrupt practice, rebellious, ungrateful and perfidious towards God; and confesses that their descendants were not better; and having made this confession, they come and ask the remission of their sins. And as we are unable to obtain the pardon of our sins until we have first confessed ourselves to be guilty of sin, and as our hardness of heart shuts out the grace of God from us, the prophet, therefore, with great propriety, humbly acknowledges the guilt of the people in this their severe and sore chastisement, and that God might justly inflict upon them a yet harder punishment. On another account it was advantageous for the Jews to have their sins set before them; because, if God punish us severely, we at once suppose that his promises have failed. But when, on the contrary, we are reminded that we are receiving the reward due to us for our transgressions, then if we thoroughly repent, those promises in which God appears as pacified towards us will come to our aid. Besides, by the three expressions which he employs in reference to their transgressions, he points out their enormity, that (as is usually the case) their hearts might not be slightly affected, but deeply wounded with sorrow. For we know how men are fettered by their vices, and how ready to let themselves alone, until compelled to examine themselves in good earnest; nay, what is more, when God calls them to judgment, they make a kind of verbal confession of their iniquities, while, at the same time, hypocrisy blinds their minds. When, therefore, the prophet says, that the people acted iniquitously in sinning, and had become ungodly and wicked, he employs no useless or unnecessary accumulation of words. Let any of us examine ourselves, and we will easily find that we have equal need to be constrained to make an ingenuous confession of our sins; for though we dare not say that we have no sin, yet there is not one of us but is disposed to find a cloak and subterfuge for his sin.
In a very similar manner, Daniel, in the ninth chapter of his prophecies, acknowledges the guilt of his own iniquities and those of the people; and it may be that the author of this psalm followed his example. From both let us learn, that the only way of pleasing God is to institute a rigid course of self-examination. Let it also be carefully observed, that the holy prophets, who never departed from the fear and worship of God, uniformly confessed their own guilt in common with the people; and this they did, not out of feigned humility, but because they were aware that they themselves were tainted with manifold corruptions, for when iniquity abounds, it is almost impossible for even the best of men to keep themselves from being infected by its baneful effects. Not comparing themselves with others, but sisting themselves before God’s tribunal, they at once perceive the impossibility of making their escape.
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At that time impiety had attained to such a degree of enormity among the Jews, that it is not astonishing if even the best and most upright men were carried away, as if by the violence of a tempest. How very abominable, then, is the pride of those who hardly imagine that they offend in the least possible way; nay, who even, like certain fanatics of the day, conceive that they have attained to a state of sinless perfection! It must be borne in mind, however, that Daniel, who carefully kept himself under the fear of God, and whom the Holy Spirit, by the mouth of the prophet Ezekiel, declares to be one of the most upright of men, did not with reigned lips acknowledge his own transgressions, and those of the people, when he confessed them, under a deep sense of their grievously and dreadfully abhorrent character in the eyes of God. True, indeed, he was not overwhelmed in the same torrent of iniquity with others; but he knew that he had contracted a very large amount of guilt. Besides, the prophet does not bring forward their fathers for the purpose of palliating his own delinquency, (as many at the present day set at nought all reproof, shielding themselves with this, namely, that they have been so taught by their fathers, and that, therefore, their bad education, and not they, is at fault,) but rather to show that he and those of his own nation were obnoxious to severe punishment, because even from the very first, and as if co-existent with their early infancy, they never ceased to provoke the displeasure of God against themselves more and more by their fresh transgressions. It is in this manner that he involves the fathers with the children in many of the grounds of condemnation.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain By earnest confession as well of their own, as…
By earnest confession as well of their own, as of their fathers’ sins, they show that they had hope that God according to his promise would pity them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 106:6 We have sinned with our fathers, we…
Psa 106:6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.
Ver. 6. We have sinned with our fathers] Adding to their heap, and making up their measure, Mat 23:32. People think the example of their fathers a sufficient excuse. Jerome once (but not well) desired leave of Austin to err with seven Fathers whom he found of his opinion. I will follow my forefathers, saith Cicero, although I fall together with them. See Jer 44:17. But so would not these good souls, as neither Jeremiah, Jer 3:25, nor Daniel, Dan 9:5, whose confession suiting and symbolizing with this (together with that we read Psa 106:47), maketh some think that this psalm was penned for his people’s use then when they were captives in Babylon.
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We have committed iniquity, &c.] Sin must be confessed with utmost aggravation. I will hear how full in the mouth these are against themselves, laying on load, while their sins swell as so many toads in their eyes.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain With our fathers; as our fathers did, and have…
With our fathers; as our fathers did, and have not been made wiser or better by their examples, as we should have been.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here begins a penitential confession of sin, which was…
Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.
I. God's afflicted people here own themselves guilty before God (Psa 106:6): "We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord," Num 32:14; Mat 23:32. And see how they lay a load upon themselves, as becomes penitents: "We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity, Lam 5:7.
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II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,
1. The strange stupidity of Israel in the midst of the favours God bestowed upon them (Psa 106:7): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.
2. Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exo 14:11, Exo 14:12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.
3. The great salvation God wrought for them notwithstanding their provocations, Psa 106:8-11. (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled, Psa 104:7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isa 63:12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them (Psa 106:10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (Psa 106:11): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exo 14:30. There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (Psa 106:8): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Num 14:17, Num 14:19), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.
4. The good impression this made upon them for the present (Psa 106:12): Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then they feared the Lord and his servant Moses, Exo 14:31. Then they sang his praise, in that song of Moses penned on this great occasion, Exo 15:1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written, Those that erred in spirit shall come to understanding, and those that murmured shall learn doctrine, Isa 29:24.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain We have sinned with our fathers,.... Sinned in their…
We have sinned with our fathers,.... Sinned in their first father Adam; derived a corrupt nature from their immediate ancestors; sinned after the similitude of their transgressions; sinned after their example, in like manner as they did; guilty of the same gross enormities as they were: though sufficiently warned by the words of the prophets, and by punishments inflicted, they continued their sins, a constant series and course of them, and filled up the measure of their iniquities; they rose up in their stead an increase of sinful men, to augment the fierce anger of God, Num 32:14. And this the psalmist, in the name of the people of Israel, confesses, as it was his and their duty and interest so to do, Lev 26:40, and as we find it was usual with Old Testament saints, Jer 3:25.
We have committed iniquity, we have done wickedly; this heap of words is used to denote not only the multitude of their sins, but the aggravated circumstances of them; that they had committed all manner of sins, not sins of ignorance, frailty, and infirmity only; but presumptuous sins, sins against light and knowledge, grace and mercy; sins against both tables of the law, against God and their neighbour; and these attended with many aggravations: all which a sensible sinner is ready to make a frank and ingenuous confession of, and forsake; and such an one finds mercy with a God pardoning iniquity, transgression, and sin: this form of confession is followed by Solomon and Daniel, Kg1 8:47.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Glory - As our fathers did.
Glory - As our fathers did.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. We have sinned] Here the confession begins;…
Verse 6. We have sinned] Here the confession begins; what preceded was only the introduction to what follows: Our forefathers sinned, and suffered; we, like them, have sinned, and do suffer.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 106:6-7. We have sinned with our fathers —…
Psa 106:6-7. We have sinned with our fathers — That is, as our fathers did, and have not been made wiser or better by their examples, as we ought to have been. Our fathers understood not — Or, considered not; thy wonders in Egypt — Namely, so as to be rightly affected with them, and to receive from them the instruction they were intended to convey. They saw them, but they did not rightly apprehend the design of them; they thought, indeed, that the plagues of Egypt were intended for their deliverance; but they did not consider that they were intended also for their conviction and reformation; not only to rescue them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel above all gods, and his particular concern for them. They remembered not the multitude of thy mercies — As their understandings were dull, so their memories were treacherous; though one would have thought such astonishing events should never have been forgotten or disregarded, yet they remembered them not so as to make a right use of them, and yield unto God that love, and praise, and obedience, and to put that trust in him, which such wonders deserved and required. But provoked him even at the Red sea — When those wonders of his power and goodness, performed in Egypt, had been newly done, and ought to have been fresh in their minds. The provocation here referred to, was their despair of deliverance, because the danger was great, and wishing they had been left in Egypt still, Exo 14:11-12. Observe well, reader, quarrelling with God’s providence, and calling in question his power, goodness, and faithfulness, are as great provocations to him as almost any whatsoever.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain We have sinned with our fathers - We have…
We have sinned with our fathers - We have sinned as “they” did; we have followed their example. The illustration of the manner in which the nation had sinned occupies a considerable part of the remainder of the psalm; and the idea here is, that, in the generation in which the psalmist lived, there had been the manifestation of the same rebellious spirit which had so remarkably characterized the entire nation. The “connection” of this with the foregoing verses is not very apparent. It would seem to be that the psalmist was deeply impressed with a sense of the great blessings which follow from the friendship of God, and from keeping his commandments - as stated, Psa 106:3-5; but he remembered that those blessings had not come upon the people as might have been expected, and his mind suddenly adverts to the cause of this, in the fact that the nation had “sinned.” It was not that God was not disposed to bestow that happiness; it was not that true religion “failed” to confer happiness; but it was that the nation had provoked God to displeasure, and that in fact the sins of the people had averted the blessings which would otherwise have come upon them. The psalmist, therefore, in emphatic language - repeating the confession in three forms, “we have sinned - we have committed iniquity, we have done wickedly,” acknowledges that the failure was in them, not in God. The language here is substantially the same as in Dan 9:5-6, and it would seem not improbable that the one was suggested by the other. Which was prior in the order of time, it is now impossible to determine. Compare the notes at Dan 9:5-6.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 6. We have sinned—From this to Psa_106:43 the strain…
6. We have sinned—From this to Psa_106:43 the strain of confession is unbroken and unrestrained.
With our fathers—He does not palliate his own sin, nor that of his generation, by confessing that of his ancestors, but aggravates it, because they profited nothing by experience. And these old sins are now brought up to illustrate the forbearance and forgiving mercy of God, (Psa_106:44-46,) as a ground of present hope.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. The main purpose of the Psalm is here…
6. The main purpose of the Psalm is here stated;—the confession of the constant sin of Israel throughout its history. The acknowledgement that the nation does not deserve the mercy for which it prays is the primary condition of forgiveness and restoration to God’s favour. The language is borrowed from Solomon’s prayer (1Ki_8:47); and the accumulation of synonyms expresses the manifold character of Israel’s guilt. Cp. Daniel’s confession (Dan_9:5), and the confession of the Jews in Babylon in Bar_2:12.
We have sinned with our fathers] “This remarkable expression is not to be weakened to mean merely that the present generation had sinned like their ancestors, but gives expression to the profound sense of national solidarity, which speaks in many other places of Scripture, and rests on very deep facts in the life of nations and their individual members” (Maclaren). Cp. Lev_26:39-40; Jer_3:25; Jer_14:20.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) We.—Regard must be paid to the fact that…
(6) We.—Regard must be paid to the fact that the confession includes the speaker and his generation, as well as the ancestors of the race. The psalm proceeds from the period of the Captivity, when the national conscience, or at all events that of the nobler part of the nation, was thoroughly alive to the sinfulness of idolatry.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 6-46. The psalmist now enters on his main…
Vers. 6-46. The psalmist now enters on his main subject the transgressions of Israel in the past, and God"s manifold mercies vouchsafed to them. These he traces from the time of the Exodus (ver. 7) to that of the Babylonish captivity (ver. 46).
We have sinned with our fathers. (comp. Lev_26:40 1Ki_8:47 Ezr_9:6, 7 Neh_1:6, 7 9:16-18, 26 Dan_9:5-8) We have committed iniquity; or, "dealt perversely" (Kay). We have done wickedly. The confession is as broad and general as possible, including all under sin the "fathers" from Moses downwards, the whole nation from the time of its settlement in Canaan, and even the afflicted exiles in Babylon. Their guilt is emphasized by the use of three verbs, each more forcible than the last.
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Vers. 6-39. Sin in many forms.
It is not only the psalmist who says, "I will confess my transgressions unto the Lord". (Psa_32:5) It becomes us all to say, "We have sinned... we have committed iniquity" (ver. 6). Sin takes many forms, as this psalm makes clear. We may be guilty of
I SINFUL FAILURE TO UNDERSTAND. (Ver. 7) As the children of Israel "understood not God"s wonders in Egypt," so we guiltily fail to recognize the wonderful working of the Divine hand, not only in human history and in domestic experience, but also in the daily and hourly ministries of nature, and in the ordering of our individual life. (see Jam_1:16, Jam_1:17)
II SINFUL FORGETFULNESS. (Vers. 7, 21, 22)
1. We also "remember not the multitude of his mercies," oblivious of all that God has been doing for us and in us through all our days.
2. We are too ready to forget the special deliverances which, at the time of their occurrence, we resolved to keep continually before our eyes; we allow them to be hidden, and to disappear beneath the engagements and excitements that supervene.
III THE SIN OF FITFULNESS. (Vers. 12, 13) Is not the Divine Master grieved with us when he has to think of us as he did of his own apostle, who in a few hours passed from loud profession to positive denial? (see Joh_13:36-38) Spiritual fickleness is a very grave offence; it is also particularly injurious.
IV THE SIN OF UNRESTRAINED APPETITE. (Ver. 14) In this case it led to unhallowed importunity; to a request that became an impious demand, and that brought down retribution (ver. 15). More often such "lust" of the flesh conducts to other evils to bodily deterioration, to loss of self-respect, to injury wrought on others, to ruin and to death.
V THE SIN OF ENVY. (Vers. 16-18) To envy those who are distinguished from ourselves by the favour of God is most unworthy and culpable. Instead of being grateful to the Divine Giver for bestowing so great a blessing as a strong and helpful man, we cherish a spirit that is mean and selfish. It is a common but a serious sin.
VI THE SIN OF IDOLATRY. (Vers. 19, 20, 28) The guilt of idolatry is in the substitution of the creature for the Creator, rendering that honour to the visible or the human which is due only to the Divine. (see Rom_1:19-25)
VII THE SIN OF UNBELIEF; leading here (vers. 24, 25) to discontent, to the loss of inheritance, to cowardly inactivity; leading, in our case, to the neglect of God"s Word and will, to continuance in spiritual obduracy, to a fatal forfeiture of eternal life.
VIII IMPERFECT OBEDIENCE, WARFARE, SEPARATION. (Vers. 34, 35)
(1) To leave undone any duty of any kind to which our Lord is calling us, in discharge of what we owe to ourselves, or to our neighbours, or to our kindred, or to our race;
(2) to fail to subdue and cast forth from our soul the evil dispositions and unholy principles which are there, when Christ claims us as his own;
(3) to admit to close familiarity those who are alien in spirit and opposite in belief to ourselves; this is to fall short of "the will of God in Christ Jesus," and it is to lay for ourselves a "snare," through which we may fall into grievous wrong.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 6. We have sinned with our fathers. Here…
Ver. 6. We have sinned with our fathers. Here begins a long and particular confession. Confession of sin is the readiest way to secure an answer to the prayer of verse 4; God visits with his salvation the soul which acknowledges its need of a Saviour. Men may be said to have sinned with their fathers when they imitate them, when they follow the same objects, and make their own lives to be mere continuations of the follies of their sires. Moreover, Israel was but one nation in all time, and the confession which follows sets forth the national rather than the personal sin of the Lord's people. They enjoyed national privileges, and therefore they shared in national guilt.
We have committed iniquity, we have done wickedly. Thus is the confession repeated three times, in token of the sincerity and heartiness of it. Sins of omission, commission, and rebellion we ought to acknowledge under distinct heads, that we may show a due sense of the number and heinousness of our offences.
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Ver. 6. We have sinned with our fathers. Let us look a little further back, to find the age of sin; even as far as the original, from whence comes all the copy of imitation. Be they never so new in act, they are old in example: "We have sinned with our fathers." God tells them they had rebelled of old; "As your fathers did, so do ye" (Ac 8:51). Antiquity is no infallible argument of goodness: though Tertullian says the first things were the best things; and the less they distanced from the beginning, the poorer they were; but he must be understood only of holy customs. For iniquity can plead antiquity: he that commits a new act of murder finds it old in the example of Cain; drunkenness may be fetched from Noah; contempt of parents from Ham; women's lightness from the daughters of Lot. There is no sin but hath white hairs upon it, and is exceeding old. But let us look further back yet, even to Adam; there is the age of sin. This is that St. Paul calls the old man; it is almost as old as the root, but older than all the branches. Therefore our restitution by Christ to grace is called the new man. Thomas Adams.
Ver. 6. We have sinned with our fathers. It enhances the sin considerably by adding "with our fathers." He would have seemed to extenuate, not exaggerate, if he had said, We have sinned with other mortals. But by saying, We have sinned with our fathers, he by no means lessens but aggravates their offences, while he thereby extols the goodness of God who blessed not only those who acted sinfully and impiously, but also the children and descendants of the sinful and impious, even those whom he could with the highest justice have cut off as doubly detestable. Musculus.
Ver. 6. Sinned; committed iniquity; done wickedly. The Rabbins tell us that there are three kinds and degrees of sin here set down in an ascending scale; against one's self, against one's neighbour, against God; sins of ignorance, sins of conscious deliberation, sins of pride and wickedness. R. Levi and Genebrardus, in Neale and Littledale.
Ver. 6. Though the writers of the Scriptures were by divine inspiration infallibly preserved from extravagance, yet they use every appropriate variety of strong and condemnatory language against sin (Ps 106:6). Surely moral evil cannot be a trifle. Yet it breaks forth on all occasions and on all hands. Sometimes it is in the form of forgetfulness of God (Ps 106:13, 21), sometimes of rash impetuosity towards evil (Ps 106:13), sometimes of strong, imperious lusts (Ps 106:14), sometimes of vile unbelief (Ps 106:12, 24), and so of the whole catalogue of offences against God and man. O how vile we are! William S. Plumer.
Ver. 6. In what respects men may be partakers in the sins of their ancestors.
Psalms 106:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 did not appreciate your marvelous deeds
did not appreciate your marvelous deeds
"were not grateful for the marvelous deed you did"
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they ignored your many acts of covenant faithfulness
The abstract noun "faithfulness" can be translated with an adjective. AT: "they ignored the many things that you did because you are faithful to your covenant" (See: Abstract Nouns)
at the sea ... the Sea of Reeds
These two phrases refer to the same sea. The second is the name of the sea.
translationWords
sin
evil
ancestor
amazed
works
Egypt
covenant faithfulness
rebel
Sea of Reeds
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 106:6-13 The community joins together to confess their sins…
106:6-13 The community joins together to confess their sins and their ancestors’ many acts of unbelief.
106:6 The story of Israel’s redemption encompasses their sinful response from the days of the ancestors to the present (106:43). The themes of sin and divine wrath both open and close Book Four (90:1-9; 106:6, 23, 43).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.