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Commentary on Psalms 106 verses 6–12
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.
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.
But let us hear what they next confess: "we have sinned with our fathers: we have done amiss, and dealt wickedly" [Psalm 106:6]. What means "with our fathers"?..."Our fathers," he says, "regarded not Your wonders in Egypt" [Psalm 106:7]; and many other things also, he does relate of their sins. Or is, "we have sinned with our fathers," to be understood as meaning, we have sinned like our fathers, that is, by imitating their sins? If it be so, it should be supported by some example of this mode of expression: which did not occur to me when I sought on this occasion an instance of any one saying that he had sinned, or done anything, with another, whom he had imitated by a similar act after a long interval of time. What means then, "Our fathers understood not Your wonders;" save this, they did not know what You wished to convince them of by these miracles? What indeed, save life eternal, and a good, not temporal, but immutable, which is waited for only through endurance? For this reason they impatiently murmured, and provoked, and they asked to be blessed with present and fugitive blessings, "Neither were they mindful of the greatness of Your mercy." He reproves both their understanding and memory. Understanding there was need of, that they might meditate unto what eternal blessings God was calling them through these temporal ones; and of memory, that at least they might not forget the temporal wonders which had been wrought, and might faithfully believe, that by the same power which they had already experienced, God would free them from the persecutions of their enemies; whereas they forgot the aid which He had given them in Egypt, by means of such wonders, to crush their enemies. "And they provoked, as they went up to the sea, even to the Red Sea." We ought especially to notice how the Scripture does censure the not understanding that which ought to have been understood, and the not remembering that which ought to have been remembered; which men are unwilling to have ascribed to their own fault, for no other reason than that they may pray less, and be less humble unto God, in whose sight they should confess what they are, and might by praying for His aid, become what they are not. For it is better to accuse even the sins of ignorance and negligence, that they may be done away with, than to excuse them, so that they remain; and it is better to clear them off by calling upon God, than to clench them by provoking Him.
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SUMMARY
Psalms 106:6 serves as a profound corporate confession, where the psalmist, representing the nation of Israel, acknowledges a deep-seated and escalating pattern of sin that spans generations. This verse lays bare the collective guilt of the people, declaring that they have not only repeated the transgressions of their ancestors but have also descended into even greater depths of iniquity and wickedness. It sets the somber, yet honest, tone for the psalm's historical recounting of Israel's persistent rebellion against God's covenant faithfulness, implicitly pointing to the enduring mercy of the Lord despite their profound and continuous failings.
CONTEXT
Literary Context: Psalm 106 is the fourth psalm in Book IV of the Psalter (Psalms 90-106) and stands as a powerful historical psalm, specifically a communal lament and confession. It begins with a call to praise for God's enduring goodness and mighty acts (verses 1-5), immediately followed by this pivotal verse of corporate confession (verse 6). This confession then transitions into a detailed historical recounting of Israel's unfaithfulness from the Exodus to the Babylonian exile (verses 7-46). The psalm concludes with a renewed plea for deliverance and a doxology (verses 47-48). Verse 6 acts as the crucial hinge, moving from the initial praise of God's character to the stark acknowledgment of human sinfulness, thereby establishing the profound theological tension that drives the entire narrative: God's steadfast love versus Israel's recurrent rebellion. Its structure mirrors other historical psalms like Psalm 78 and Psalm 105, but uniquely emphasizes the nation's culpability and the depth of their sin.
Historical & Cultural Context: The psalm reflects a period of national distress, most likely during or after the Babylonian exile, when the people were grappling with the devastating consequences of their historical disobedience. The psalmist identifies deeply with generations past, acknowledging that the current suffering and dispersion are a direct result of a long lineage of covenant breaking. The concept of corporate identity was central to ancient Israelite thought; the actions of individuals or previous generations could have profound implications for the entire community and its descendants. The covenant established at Sinai, particularly the stipulations of Deuteronomy 28, laid out the blessings for obedience and severe curses for disobedience. The psalm implicitly references these covenant curses, understanding the exile and dispersion as divine judgment for their cumulative sin. This verse, therefore, is not merely a personal confession but a profound national lament, acknowledging the people's pervasive failure to uphold their end of the sacred covenant with Yahweh.
Key Themes: Psalms 106:6 introduces several critical themes that permeate the entire psalm and, indeed, much of Israel's historical narrative. Firstly, it highlights Corporate and Generational Sin, emphasizing that sin is not merely an individual act but a collective failing that can be inherited or perpetuated across generations. The psalmist does not excuse the current generation but takes profound responsibility for the patterns of disobedience seen in their forefathers, echoing the principle found in passages like Numbers 14:33. Secondly, the verse demonstrates Profound Confession and Repentance, using a powerful threefold declaration of wrongdoing that signifies a deep and comprehensive acknowledgment of guilt before God. This act of sincere confession is a prerequisite for spiritual healing and restoration, as taught in 1 John 1:9. Finally, while focusing intensely on human sin, this verse implicitly sets the stage for the psalm's overarching theme: the stark contrast between Human Failing and Divine Faithfulness. Despite Israel's persistent and egregious rebellion, God remains steadfast in His character and mercy, a truth beautifully affirmed in Psalm 107:1.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 106:6 masterfully employs several literary devices to convey the depth and pervasive nature of Israel's confession. The most prominent is Anaphora, the striking repetition of the phrase "we have" at the beginning of each clause ("We have sinned," "we have committed iniquity," "we have done wickedly"). This repetition creates a powerful rhythmic effect, emphasizing the corporate nature of the confession and underscoring the collective responsibility of the nation across generations. Furthermore, the verse utilizes Gradation (or climax), as the three verbs—"sinned," "committed iniquity," "done wickedly"—progress in intensity, moving from a general failure to meet God's standard to a deliberate perversion of righteousness, and finally to outright, active rebellion. This escalating sequence highlights the deepening spiral of Israel's disobedience and the comprehensive nature of their guilt. The entire verse functions as a profound act of Corporate Confession, where the psalmist speaks on behalf of the entire community, acknowledging their shared guilt and historical pattern of rebellion against the Lord.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 106:6 offers a profound theological insight into the nature of sin, not merely as individual transgression but as a corporate and generational reality. It underscores the concept that patterns of disobedience can become ingrained in a community's history, requiring a collective acknowledgment and repentance. This verse also implicitly highlights God's justice in holding His covenant people accountable for their actions, while simultaneously setting the stage for the psalm's ultimate message of His enduring mercy and steadfast love, which remains even in the face of profound human failure. The act of confession itself is a deeply theological act, acknowledging God's sovereignty, righteousness, and holiness, and humanity's fallen state and desperate need for His grace. It is a necessary step towards reconciliation and restoration.
REFLECTION AND APPLICATION
Psalms 106:6 calls us to a profound and honest self-examination, both individually and corporately. It challenges us to move beyond superficial acknowledgments of wrongdoing to a deep, comprehensive confession that recognizes the multifaceted nature of sin—from missing the mark to deliberate rebellion. For believers today, this verse serves as a powerful reminder that we are part of a larger spiritual lineage, and just as Israel bore the weight of its historical disobedience, we too are called to acknowledge and repent of the corporate sins within our communities, nations, and even the Church. This includes confronting historical injustices, systemic inequities, and patterns of spiritual apathy or theological compromise that may have been passed down. True repentance involves not only confessing our own personal failings but also humbly identifying with the collective shortcomings of God's people throughout history, understanding that our present circumstances are often shaped by past choices and inherited spiritual climates. This act of identification, however, is not meant to condemn but to humble us, leading us to a deeper appreciation for God's boundless grace and an earnest desire to break cycles of sin through His transforming power, fostering a spirit of humility and a longing for corporate holiness.
Questions for Reflection
FAQ
What is the significance of the three different words for sin used in Psalms 106:6?
Answer: The use of "sinned" (חָטָא, châṭâʼ), "committed iniquity" (עָוָה, ʻâvâh), and "done wickedly" (רָשַׁע, râshaʻ) is highly significant because it demonstrates a progression or intensification of sin. "Sinned" is the most general term, meaning to "miss the mark" or fall short of God's standard, often implying an unintentional or less severe transgression. "Committed iniquity" implies a more deliberate perversion or twisting of what is right, often carrying the connotation of guilt and the burden of wrongdoing due to intentional moral distortion. "Done wickedly" denotes overt acts of unrighteousness, rebellion, and a state of being actively opposed to God's will, incurring condemnation. This progression indicates that Israel's sin was not merely accidental or a simple failure, but a deep-seated, deliberate, and escalating pattern of rebellion against their covenant God, highlighting the comprehensive and pervasive nature of their spiritual corruption. This profound confession underscores the gravity of their actions and sets the stage for God's righteous judgment and ultimate mercy, as seen throughout Psalm 106.
CHRIST-CENTERED FULFILLMENT
Psalms 106:6, with its stark confession of corporate and generational sin, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Israel's repeated failure to uphold the covenant, culminating in their deep-seated wickedness, underscores humanity's desperate need for a perfect mediator and a new covenant. Jesus, the true Israelite, perfectly fulfilled the Law and bore the full weight of the sin that Israel and all humanity could not atone for. He is the Lamb of God who takes away the sin of the world, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Where Israel failed, Christ succeeded, offering Himself as the perfect sacrifice to cleanse us from all iniquity and wickedness. Through His atoning work, the cycle of generational sin is broken for those who believe, and we are brought into a new covenant relationship with God, sealed by His blood (Luke 22:20). Thus, the confession of Psalms 106:6, while profoundly indicting, ultimately points to the glorious truth that in Christ, there is complete forgiveness and redemption for all who turn to Him, offering hope and new life where human effort continually failed (Romans 5:8).