Psalms 106:6 · Bible study
Psalms 106:6 Commentary: Confessing with Our Fathers
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the depth of corporate confession in Psalm 106:6.
Research Summary
- Meaning: The community confesses that they and their ancestors share a pattern of sin, using language from Solomon’s prayer. This confession is the first step toward forgiveness.
- Key words: Three verbs: חטאנו (we have sinned, missed the mark); העוינו (we have committed iniquity, twisted what is straight); הרשענו (we have acted wickedly, been guilty). The three together cover the full range of wrongdoing.
- Main debate: Whether “with our fathers” means the present generation sinned in solidarity with the ancestors (corporate personality) or merely imitated their example. Both readings affirm that the community owns its connection to the past.
- Theological theme: Corporate sin and repentance. Sin is not only individual; it has a history and a social dimension. Confession must be honest about both.
- Best use: In liturgical settings of confession, in small-group studies on repentance, or as a model for prayers of national lament. It reminds Christians that the body of Christ shares both frailty and hope.
Translation Comparison
BSB Berean Standard Bible 2020
We have sinned like our fathers; we have done wrong and acted wickedly.
WEB World English Bible 2000
We have sinned with our fathers. We have committed iniquity. We have done wickedly.
KJV King James Version 1769
We have sinned with our fathers, we have committed iniquity, we have done wickedly.
ASV American Standard Version 1901
We have sinned with our fathers, We have committed iniquity, we have done wickedly.
YLT Young's Literal Translation 1898
We have sinned with our fathers, We have done perversely, we have done wickedly.
Darby Darby Bible 1890
We have sinned with our fathers, we have committed iniquity, we have done wickedly.
Douay-Rheims Douay-Rheims Bible 1899
And they cried to the Lord in their tribulation: and he delivered them out of their distresses.
Translations in other languages (10 available)
Pecamos con nuestros padres, hicimos iniquidad, hicimos impiedad.
Pecamos com nossos pais, fizemos o mal, agimos perversamente.
Nous avons péché comme nos pères,
Wir haben gesündigt samt unsern Vätern; wir haben mißgehandelt und sind gottlos gewesen.
Wij hebben gezondigd, mitsgaders onze vaderen, wij hebben verkeerdelijk gedaan; wij hebben goddelooslijk gehandeld.
Noi e i nostri padri abbiamo peccato, abbiamo commesso l’iniquità, abbiamo agito empiamente.
Zgrzeszyliśmy z ojcami swymi; niesprawiedliwieśmy czynili, i nieprawość popełniali.
Но воззвали к Господу в скорби своей, и Он избавил их от бедствий их,
我們與 我們的祖宗 一同犯罪；我們作了孽，行了惡。
We are sinners like our fathers, we have done wrong, our acts are evil.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 106:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse is a deliberate confession of national sin, borrowing language from Solomon’s temple prayer (1 Kings 8:47) and later used by Daniel (9:5). The three verbs, sinned, committed iniquity, done wickedly, form a rising gradation of guilt. Barnes notes that the repetition shows the failure lies with Israel, not with God. Gill adds that this heap of words underscores not only the number of sins but their aggravated nature: sins against light, knowledge, and mercy.
The phrase “with our fathers” is the contested hinge. The Cambridge Bible, citing Maclaren, insists it expresses a “profound sense of national solidarity”, the present generation shares in the guilt of the past. Keil and Delitzsch see it as meaning aeque ac (“just as”). But all agree the confession is the necessary first step toward forgiveness, as Matthew Henry puts it: by acknowledging that God has done right, the people open the door for mercy.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Corporate solidarity/representative sin: The community identifies with the fathers as a single body across time. The preposition 'with' (עִם) is taken literally: the present generation shares in the guilt of the past. Supported by Leviticus 26:40, Nehemiah 9:32, and the broader Old Testament concept of corporate personality.
- Imitation and example: The phrase is read comparatively: 'we have sinned like our fathers' (so BSB). The present generation repeats the same sins, not because they are guilty of the fathers' acts, but because they follow their bad example. This view emphasizes personal responsibility and is supported by the parallelism of the verbs.
- Literal historical confession of ongoing pattern: The psalmist may be referring to the actual ongoing rebellions of Israel up to his own day (e.g., post-exilic unfaithfulness). 'With our fathers' means that the present generation and the ancestors together form a continuous history of sin. This is a middle ground between the two above views.
What is clear: The verse is a confession of sin that intentionally links the present generation to the past, and the three verbs affirm that the community's guilt is real and comprehensive.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Corporate vs. individual dimension of sin | All traditions agree that the verse presents a corporate confession, the whole community speaks together. Sin is not only a private matter. | Some traditions (e.g., Reformed) emphasize the solidarity of the human race in Adam, seeing this verse as an example of inherited guilt. Others (e.g., Wesleyan) read the verse as confession of personal sins that follow the pattern of the fathers, not as inherited guilt. Both affirm that each generation must repent for its own sins, but they differ on how the guilt of ancestors is transmitted. |
| Meaning of 'with our fathers' | The phrase indicates a real connection between the present generation and the past. The community is not isolated from its history. | Some see 'with' (עִם) as literal: we stand alongside our fathers in a single line of rebellion, participating in their guilt (Maclaren, cited in Cambridge Bible). Others read it comparatively: we sinned in the same way they did, following their example (Barnes, Gill). The Hebrew preposition normally means 'with' but can carry a comparative sense, as Keil & Delitzsch note (aeque ac). |
| Relevance for Christians today | The verse models honest confession that includes acknowledging the sins of one's community and tradition. It warns against pride and self-justification. | Christians differ on whether to confess ancestral sins liturgically. Some traditions include a general confession in worship that covers 'sins of our fathers' (e.g., Anglican Book of Common Prayer). Others focus on personal confession only, arguing that each person is responsible before God individually (Ezekiel 18:20). Both seek to apply the biblical principle without misusing it. |
Historical & Cultural Context
Psalm 106 is a historical psalm, part of the final Hallel (Psalms 105, 106). It rehearses Israel’s rebellions from Egypt through the wilderness and into the land, with verse 6 serving as the confession that frames the entire recital. The psalm was likely used in a liturgical setting of penitence, possibly after the exile, when the community sought to understand why God’s blessings had been withheld.
The concept of corporate solidarity pervades the Old Testament. In Hebrew thought, the individual is deeply embedded in the family, tribe, and nation. The prepositions in this verse, “with our fathers”, reflect that bond. When the psalmist says “we,” he speaks for the whole assembly, and “with our fathers” connects the present to the past. Cross-references like Leviticus 26:40 and Nehemiah 9:32 show that confessing the iniquity of the fathers was a standard element of national repentance. The confession is not only about imitation (acting like the fathers) but also about participation: the same rebellious spirit persists, and the accumulated guilt of generations calls for God’s mercy.
The language echoes 1 Kings 8:47, Solomon’s prayer at the temple dedication, which itself became a template for later prayers. This indicates that Psalm 106 was composed within a tradition of liturgical confession. The psalmist does not just recount history; he owns it. By doing so, he justifies God’s discipline and pleads for restoration, grounding hope in God’s covenant faithfulness rather than the people’s merit.
This background matters for modern readers. The confession reminds us that sin is not merely private. Our patterns, family histories, and national stories carry moral weight. Acknowledging that weight, rather than deflecting it, is the way the Bible teaches communities to move toward healing.
Textual Notes
The supplied sources note no significant textual variants for Psalm 106:6. The verse appears consistently in the Masoretic Text and is cited verbatim in later prayers (1 Kings 8:47; Daniel 9:5). The three verbs and the prepositional phrase are stable across manuscripts. The only minor variation among translations is whether “with our fathers” is rendered as solidarity (“with”) or comparison (“like”).
Reception History
Psalm 106:6 has been central to corporate penitential prayers in both Jewish and Christian traditions. In Judaism, the verse echoes in the Tachanun (supplication) and the Vidduy (confession) on Yom Kippur, where the community recites sins in the plural. In Christianity, the verse underlies the General Confession in many liturgies (“We have sinned against You in thought, word, and deed…”).
Early church fathers like Augustine saw the psalm as a pattern for corporate repentance, linking it to the confession of sins in the Lord’s Prayer. During the Reformation, Calvin cited the verse to emphasize that God’s people must own their history of rebellion rather than blaming God for their suffering. Matthew Henry used it to justify God’s judgments, arguing that confession clears the way for mercy. In more recent times, the verse has been applied to contexts of communal guilt, for example, in prayers of repentance for racial injustice or national sins.
The verse has also been sung in hymns of confession and set to music in various traditions, though no specific hymn title appears in the supplied sources.
Preaching This Verse
Three-point outline
- “We”, the communal voice. The psalmist does not confess alone; he speaks for the whole assembly. Corporate sin requires corporate confession. No one stands outside the need.
- “With our fathers”, solidarity across time. The present generation recognizes its connection to the past. This is not fatalism but honesty: the same tendencies live on. Confessing ancestral sin breaks the cycle of denial.
- Three verbs, three levels of guilt. Each verb climbs in severity: sin (missing the mark), iniquity (twisting what is straight), wickedness (active rebellion). A full confession leaves nothing hidden. This thoroughness opens the door to full forgiveness (1 John 1:9).
Five-point outline
- Confession as the way home: Like the prodigal son, the community finds its voice by admitting fault.
- Solidarity without blame-shifting: “With our fathers” does not excuse us; it includes us in the problem so we can be included in the solution.
- Sin named, sin owned: Using three terms shows the community is not sugar-coating. Specificity in confession fosters genuine repentance.
- The story behind the confession: Verses 7, 43 spell out the history. The confession is not abstract, it is rooted in real events. Preaching should connect the dots between Israel’s story and the congregation’s story.
- From confession to hope: The psalm ends with a plea for salvation (v.47). Confession is not the final word; mercy is. The goal is restoration, not shame.
Illustration hooks
- Family patterns: A parent who struggled with anger sees the same struggle in a child. Confessing “we have sinned with our fathers” names the pattern without excusing it.
- National sins: A community acknowledges past injustices (racism, greed, violence) that still shape the present. Corporate confession can be a step toward repair, even when the original actors are gone.
Questions your congregation is asking
- “If I didn’t commit the sin, why should I confess it?”
- “Does God hold me accountable for what my parents or ancestors did?”
- “How do I personally repent for a sin that is bigger than me?”
Leading a Discussion
Psalm 106:6 is a corporate confession, the whole community speaks as one. The verse connects the present generation to the past and names sin in three rising terms. This study helps your group explore what it means to confess sins that are both personal and shared.
Discussion questions
- Observation: What do you notice about the pronouns in verse 6? Who is speaking, and about whom?
- Observation: The verse uses three different Hebrew verbs for sin. Why do you think the psalmist piles them up?
- Interpretation: The phrase “with our fathers” can mean “like our fathers” or “together with our fathers.” How does each reading change what the psalmist is saying?
- Interpretation: Read Leviticus 26:40 and 1 Kings 8:47. How do these passages shape the meaning of Psalm 106:6?
- Interpretation: What does it mean for a community to bear responsibility for sins committed before they were born? Is this fair?
- Application: Where do you see patterns of sin in your family, church, or nation that need to be confessed corporately?
- Application: How might practicing corporate confession change the way you pray together?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| 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, |
| 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. |
| I 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 | 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. |
| Ezra 9:7 | 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 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. |
| Nehemiah 9:16 | “But they and our fathers behaved proudly, hardened their neck, didn’t listen to your commandments, |
| Nehemiah 9:32 | 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. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke marks a clear division: earlier verses only set the stage, but the confession proper begins with "We have sinned." The confession itself acknowledges that both the ancestors and this generation have sinned, and both have suffered as a result.
Barnes' Notes on the Bible Protestant 1832
Barnes reads the confession as an admission that the nation's own sin, not any failure in God, blocked the blessings described in the earlier verses. The psalmist recognizes the same rebellious spirit in his own generation that marked their ancestors. The threefold repetition drives home that the fault lies entirely with the people.
Calvin's Commentaries Reformed 1564
Calvin observes that Psalm 106 is not primarily a reproof or complaint against Israel, but a confession of sins aimed at obtaining pardon. The psalm begins with praise to encourage hope, then acknowledges that God's people repeatedly abused his kindness, making them unworthy of continued blessing—so the writer asks forgiveness.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the deliberate repetition of three distinct terms for sin, each carrying its own shade of meaning. This layered confession covers every form of wrongdoing, leaving no room for excuse or partial admission before God.
Gill's Exposition of the Bible Baptist 1748
Gill reads the confession as reaching back to Adam: the psalmist admits not only personal guilt but a corrupt nature inherited from the first father and continued rebellion after repeated warnings. The pile of words confesses every kind of sin, including presumptuous sins against knowledge and mercy, all fully confessed in hope of pardon.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the three verbs appear in the same order as Solomon's temple prayer, showing a deliberate progression in sinning. The phrase "with our fathers" indicates that the present generation joins with their ancestors, forming one united mass of corruption and shared guilt.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see the psalmist's confession of sin as the deliberate path to forgiveness and relief from punishment. They stress that Israel, like its forefathers, deserved abandonment, yet God saved them solely by unmerited mercy. The miracle at the sea briefly stirred faith, but ingratitude quickly followed.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the penitents confess not only their own wickedness but also their solidarity with their fathers' sins, recognizing they have added to the inherited guilt. This humble acknowledgment justifies God in sending distress, yet the memory of His mercies past encourages hope that He will not utterly abandon them.