The interpretation timeline
Psalm 105:38 Douay-Rheims

And they shed innocent blood: the blood of their sons and of their daughters which they sacrificed to the idols of Chanaan. And the land was polluted with blood,

A.D. 430 – 1849 3 witnesses 4 excerpts

Patristic

before A.D. 750
430
A.D.
Augustine of Hippo Patristic
A.D. 354–430
“"Yea, they offered their sons and their daughters unto devils" [Psalm 106:37]; "and shed innocent blood, even the blood of their sons and of their daughters, whom they offered unto the idols of Canaan" [Psalm 106:38]. That history does not relate that they offered their sons and daughters to devils and idols; but neither can that Psalm lie, nor the Prophets, who assert this in many passages of their rebukes. But the literature of the Gentiles is not silent respecting this custom of theirs.”
Source
“But what is it that follows? "And the land was slain with bloods." We might suppose that this was a mistake of the writer, and that he had written interfecta for infecta, were it not for the goodness of God, who has willed His Scriptures to be written in many languages; were it not that we see it written as in the text in many Greek copies which we have inspected; "the land was slain with bloods." What means then, "the land was slain," unless this be referred to the men who dwelt in the land, by a metaphorical expression....For they themselves were slaying their own souls when they offered up their sons, and when they shed the blood of infants who were far from consent to this crime: whence it is said, "They shed innocent blood." "The land" therefore "was slain with bloods, and defiled by their works" [Psalm 106:39], since they themselves were slain in soul, and defiled by their works; "and they went a whoring after their own inventions." By inventions are meant what the Greeks call ἐ πιτηδεύματα: for this word does occur in the Greek copies both in this and a former passage, where it is said, "They provoked Him to anger with their own inventions;" "inventions" in both instances signifying what they had initiated others in. Let no man therefore suppose inventions to mean what they had of themselves instituted, without any example before them to imitate. Whence other translators in the Latin tongue have preferred pursuits, affections, imitations, pleasures, to inventions: and the very same who here write inventions, have elsewhere written pursuits. I chose to mention this, lest the word inventions, applied to what they had not invented, but imitated from others, might raise a difficulty.”
Source

Post-Reformation

c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“Thus were they defiled with their own works,.... Not the land only, but they themselves also; or "with their works" (a), with the works of the Heathen they learned, Psa 106:35, or rather with their own works, the works of the flesh, especially their shocking idolatries: sin is of a defiling nature; it has defiled all men, it defiles all of men, all the faculties of their souls, and all the members of their bodies; nor can anything truly and thoroughly cleanse from it but the blood of Christ: even men's works of righteousness are as filthy rags and defiling, and much more their evil works. And went a whoring with their own inventions; after other gods; idolatry is often in Scripture signified by whoredom; the idolatry of Israel and Judah is represented by two harlots and their lewd practices, in Eze 23:1 and hence the apostate church of Rome is compared to a whore, because of her idolatry, Rev 17:1. (a) "operibus earum", Muis; so Ainsworth.”
Source
1849
A.D.
1774–1849
“Chanaan. These unnatural sacrifices were perhaps practised under the judges, or at least under the kings. (Worthington) — Some pretend that the children were only made to pass over or between fires. But this is refuted by facts, Leviticus xviii. 21., and 4 Kings xvi. 3., and Jeremias vii. 30 — Polluted. Infecta: ephonoktanethe is used by Septuagint, in this sense, though it signifies also, “was slain;” interfecta, as most Latin Bibles and Fathers read, before the correction of Clement VIII. The former expression is more natural and conformable to the Hebrew. (Calmet)”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.