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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 106:34–48. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared.
1.They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe,
(1.)The steps of their apostasy.
[1.]They spared the nations which God had doomed to destruction (Psa 106:34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he.
[2.]When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to destroy the heathen the next news we hear is, They were mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they learned their works, Psa 106:35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it.
[3.]When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (Psa 106:36): They served their idols in the same manner, and with the same rites, that they served them; and they became a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves.
[4.]When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (Psa 106:37, Psa 106:38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter: They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They shed innocent blood, the most innocent, for it was infant-blood, nay, it was the blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly gives them up to a reprobate mind, Rom 1:28.
(2.)Their sin was, in part, their own punishment; for by it,
[1.]They wronged their country: The land was polluted with blood, Psa 106:38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour.
[2.]They wronged their consciences (Psa 106:39): They went a whoring with their own inventions, and so debauched their own minds, and were defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences.
2.God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God.
(1.)He fell out with them for it, Psa 106:40. He was angry with them: The wrath of God, that consuming fire, was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them: He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door.
(2.)Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (Psa 106:41, Psa 106:42): He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between his service and the service of the kings of the countries, Ch2 12:8.
(3.)When God granted them some relief, yet they went on in their sins, and their troubles also were continued, Psa 106:43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they were brought very low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God.
(4.)At length they cried unto God, and God returned in favour to them, Psa 106:44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them,
[1.]As a God of mercy, who looked upon their grievances, regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he heard their cry with tender compassion (Exo 3:7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way.
[2.]As a God of truth, who remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise.
[3.]As a God of power, who has all hearts in his hand, and turns them which way soever he pleases. He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and, when a man's ways please the Lord, will make even his enemies to pity him and be at peace with him. When God pities men shall. Tranquillus Deus tranquillat omnia - A God at peace with us makes every thing at peace.
II.The psalm concludes with prayer and praise.
1.Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray, Lord, turn again our captivity (Psa 126:1, Psa 126:4); so here (Psa 106:47), Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Rut 1:1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may triumph in thy praise, over those that had in scorn challenged them to sing the Lord's song in a strange land.
2.Praise for the beginning and progress of it (Psa 106:48): Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said Amen, and praised the Lord by saying, Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying Amen to the prayers and Hallelujah to the praises.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
But they of whose iniquities this Psalm speaks, when they had entered into that temporal land of promise, "destroyed not the heathen, which the Lord commanded them" [Psalm 106:34]; "but were mingled among the heathen, and learned their works" [Psalm 106:35]. "Insomuch that they worshipped their idols, which became to them an offense" [Psalm 106:36]. Their not destroying them, but mingling with them, became to them an offense.
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Summary
Psalms 106:36 powerfully articulates a pivotal moment in Israel's post-Exodus history, revealing their profound spiritual failure to maintain covenant fidelity. After entering the Promised Land, they succumbed to the pervasive influence of Canaanite worship, actively serving foreign deities. This verse soberly declares that these idols, far from offering blessing or protection, became a treacherous snare, leading to spiritual entrapment and devastating consequences for the nation. It stands as a stark warning against the insidious nature of idolatry and its capacity to ensnare those who deviate from the worship of the one true God.
Context
Literary Context
Psalm 106 functions as a comprehensive historical review, a national lament, and a confession of Israel's persistent rebellion against Yahweh, despite His unwavering faithfulness from the Exodus through the Babylonian exile. Verses 34-39 specifically detail Israel's failure to adhere to God's explicit command to utterly dispossess the Canaanite nations upon entering the land, a divine directive intended to prevent spiritual contamination (as seen in the warnings of Deuteronomy). Instead, the Israelites "mingled with the heathen, and learned their works" (Psalm 106:35), directly leading to the active service of idols described in verse 36. This verse thus marks a critical point in their spiritual decline, setting the stage for the abhorrent practice of child sacrifice mentioned immediately after in Psalm 106:37-38), illustrating a direct progression from disobedience to deepening apostasy.
Historical & Cultural Context
The historical backdrop for this verse is primarily the period of the Judges, following Israel's initial conquest of Canaan. God had unequivocally warned Israel that if they failed to drive out the inhabitants, those nations would become "thorns in your sides, and their gods will be a snare to you" (Numbers 33:55). Canaanite religion was a polytheistic system, deeply intertwined with fertility cults centered around deities like Baal, Asherah, and Molech, often involving ritual prostitution and, tragically, child sacrifice. The allure of these practices—which promised agricultural prosperity, social integration, and perceived control over natural forces—proved overwhelmingly tempting to a people who struggled to consistently trust in the invisible God who had miraculously delivered them from Egypt. The cultural pressure to conform to the practices of their neighbors, coupled with spiritual complacency and a desire for tangible deities, led Israel to embrace the very idolatry God sought to protect them from.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 106 and the broader biblical narrative. First, it underscores the peril of idolatry, highlighting Israel's repeated and grievous violation of the First Commandment against worshiping other gods. The active "serving" of idols signifies a profound betrayal of their covenant with Yahweh. Second, it vividly portrays the deceptive nature of sin, particularly idolatry, through the potent metaphor of a "snare." What initially appeared appealing or beneficial—perhaps promising prosperity or stability—ultimately proved to be a trap, leading to spiritual bondage, moral corruption, and divine judgment. The idols, far from being sources of blessing, became instruments of their undoing, demonstrating their inherent futility. Finally, the verse emphasizes the severe consequences of disobedience. Israel's failure to obey God's clear commands regarding spiritual purity directly resulted in self-inflicted harm, as their idolatry led to cycles of oppression and suffering, demonstrating that turning from God inevitably leads to ruin and a loss of divine protection, as detailed throughout the book of Judges.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to work (in any sense); by implication, to serve, till, (causatively) enslave, etc." It encompasses actions ranging from laboring and tilling the ground to performing bond-service or acting as a servant. In the context of worship, as here, it denotes active devotion, allegiance, and even servitude to a deity. The choice to ʻâbad their idols implies a deliberate transfer of loyalty and worship from Yahweh, the God of their covenant, to false gods, indicating a profound spiritual apostasy and a betrayal of their unique identity as God's chosen people.
This term, derived from a root meaning "to cut, fashion, or pain," refers to "an (idolatrous) image; idol, image." It often carries a connotation of something shaped or formed, implying human effort in its creation, in contrast to the self-existent God. While this specific word does not inherently carry the pejorative "worthless" sense found in other Hebrew terms for idols (like 'elilim'), its use here still points to man-made objects of worship that ultimately bring pain or sorrow due to the divine displeasure they incur.
This word denotes "a noose (for catching animals) (literally or figuratively); by implication, a hook (for the nose); be ensnared, gin, (is) snare(-d), trap." It powerfully describes something that entangles, captures, and leads to destruction. In a spiritual sense, it illustrates how sin, particularly idolatry, operates deceptively. It promises freedom or fulfillment but ultimately binds, enslaves, and brings ruin. What might appear appealing or harmless on the surface becomes a destructive force, leading the victim into a state of captivity and vulnerability, much like an animal caught unawares.
Verse Breakdown
"And they served their idols"
This clause describes a conscious, active, and persistent choice on the part of the Israelites. The verb "served" (from ʻâbad') indicates not merely a passive acknowledgment but a deep, committed devotion and allegiance. By choosing to "serve their idols," Israel deliberately transferred their loyalty and worship from Yahweh, the God of their covenant, to the false, man-made gods of the Canaanites. The possessive "their" highlights the tragic adoption of these foreign deities as their own, indicating a profound spiritual apostasy and a betrayal of their unique identity as God's chosen people. This act was a direct violation of the foundational commands of the covenant.
"which were a snare unto them"
This phrase reveals the devastating and inevitable consequence of their idolatrous choice. The idols, far from bringing the promised blessings or power, became a "snare"—a trap that entangled, enslaved, and ultimately led to their downfall. This "snare" manifested in various forms: spiritual bondage (leading to further heinous sins like child sacrifice), moral degradation (as seen in the depraved practices associated with Canaanite worship), social chaos, and ultimately, divine judgment and oppression by their enemies, as vividly detailed throughout the book of Judges and later in the psalm. The idols were not benign or neutral; they were actively destructive, proving to be a source of ruin rather than salvation or security.
Literary Devices
The verse employs several potent literary devices to convey its profound message. The most prominent is Metaphor, where the "snare" serves as a vivid comparison for the destructive and entrapping nature of idolatry. This metaphor effectively communicates that what seems alluring or beneficial on the surface ultimately leads to spiritual bondage and ruin, much like an unsuspecting animal caught in a hunter's trap. There is also a strong sense of Irony present; the very objects Israel served in hopes of gaining blessing or security became the instruments of their undoing, demonstrating their utter futility. Furthermore, the verse clearly establishes a Cause and Effect relationship: the action of serving idols is directly linked to the inevitable negative outcome of being ensnared. This straightforward linkage underscores the direct and unavoidable consequences of spiritual disobedience and highlights the inherent danger of turning from the true God.
Theological and Thematic Connections
This verse resonates deeply with the biblical understanding of idolatry as spiritual adultery, a profound violation of God's exclusive claim on His people's worship. Throughout Scripture, God consistently portrays Himself as a jealous God who demands singular devotion, for He alone is the source of life, blessing, and true freedom. Israel's persistent turning to idols was not merely a ceremonial offense but a fundamental betrayal of their covenant relationship, demonstrating a lack of trust in God's sufficiency and a desire to control their own destiny through tangible, man-made deities. This pattern of idolatry and its destructive consequences is a recurring theme from the wilderness wanderings to the Babylonian exile, serving as a timeless warning against any allegiance that competes with God for ultimate priority in our lives. The futility and destructive power of idols are consistently highlighted, emphasizing that true worship belongs only to the Creator.
Reflection and Application
While modern society may not typically worship physical statues, the principle of idolatry remains profoundly relevant and insidious. Anything that displaces God from the supreme position in our hearts and lives—be it wealth, career, relationships, power, comfort, technology, self-image, or even seemingly good causes—can become an idol. These modern "idols" often promise satisfaction, security, or identity, yet, like the Canaanite idols, they ultimately become a "snare." They subtly ensnare us in cycles of striving, anxiety, comparison, and emptiness, leading to spiritual barrenness, moral compromise, and a diminished capacity to experience God's true blessings and purpose. This verse serves as a timeless warning to constantly guard our hearts, to exercise spiritual discernment, and to regularly examine our allegiances. True freedom and abundant life are found not in pursuing the fleeting promises of the world but in wholeheartedly serving the one true God, who alone is worthy of our ultimate devotion and who alone can truly satisfy the deepest longings of the human soul.
Questions for Reflection
FAQ
Why was idolatry such a persistent problem for Israel, despite God's clear warnings and miraculous interventions?
Idolatry was a persistent problem for Israel due to a complex interplay of factors, including the powerful allure of pagan practices (especially fertility cults promising agricultural prosperity and the perceived control over nature), the desire to conform to surrounding nations, and a fundamental lack of faith in the invisible God. The sensual and tangible nature of idol worship often seemed more appealing or controllable than the demanding holiness and unseen presence of Yahweh. Furthermore, the human heart has a natural tendency to worship something, and when it turns away from the true God, it inevitably creates substitutes. This spiritual blindness and stubbornness, despite God's repeated warnings (e.g., Deuteronomy 4:15-19), led to cycles of sin, judgment, and repentance throughout their history, demonstrating the deep-seated spiritual rebellion within humanity.
How does the concept of "snare" apply to modern forms of idolatry?
The concept of a "snare" applies powerfully to modern idolatry because anything that takes God's rightful place in our lives, while promising fulfillment, ultimately leads to entrapment and spiritual bondage. For example, the pursuit of wealth can become a snare, leading to greed, anxiety, and the neglect of relationships or spiritual growth (Matthew 6:24). The pursuit of social media validation can ensnare individuals in comparison, insecurity, and a distorted sense of self-worth, leading to a constant striving that never truly satisfies. Even seemingly good things, like career success or family, can become idols if they become ultimate concerns, leading to an unbalanced life and a disconnect from God's purpose. These "snares" promise liberation or satisfaction but deliver bondage, emptiness, and separation from the true life found only in God (John 10:10).
Christ-Centered Fulfillment
Psalms 106:36, with its stark depiction of Israel's enslavement to idols and the resulting snare, powerfully foreshadows humanity's universal need for liberation from all that ensnares us. In the New Testament, Jesus Christ emerges as the ultimate fulfillment of God's covenant and the definitive answer to the problem of idolatry. He is the one true God made manifest in flesh (John 1:14), providing the tangible, yet divine, object of worship that Israel often sought in vain through their lifeless idols. Through His perfect life, atoning death on the cross, and victorious resurrection, Christ breaks the power of sin and the dominion of all false gods and spiritual forces that seek to ensnare humanity (Colossians 2:15). He offers true freedom from the bondage of sin and idolatry, declaring that "if the Son sets you free, you will be free indeed" (John 8:36). Through faith in Him, we are empowered by the Holy Spirit to turn from "idols to serve the living and true God" (1 Thessalonians 1:9-10), worshipping Him "in spirit and truth" (John 4:23-24). Thus, Christ is not merely a warning against idolatry but the very means by which we are delivered from its snare and brought into a life of genuine worship and communion with God, finding our ultimate satisfaction and security in Him alone.