Psalm 106:37
Yes, they sacrificed their sons and their daughters to devils,
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
(37) Devils.—Literally, lords, meaning, of course, the false deities. The word is, no doubt, chosen to represent the meaning of the heathen gods’ names Ba’alîm, Adonîm. For the same Hebrew word, see Deuteronomy 32:17 (Judges 2:11, Baalim).

The Arabic equivalent of the Hebrew word became in Spain the Cid, and exists still in the Moorish sidi, i.e., “my lord.”

106:34-48 The conduct of the Israelites in Canaan, and God's dealings with them, show that the way of sin is down-hill; omissions make way for commissions: when they neglected to destroy the heathen, they learned their works. One sin led to many more, and brought the judgments of God on them. Their sin was, in part, their own punishment. Sinners often see themselves ruined by those who led them into evil. Satan, who is a tempter, will be a tormentor. At length, God showed pity to his people for his covenant's sake. The unchangeableness of God's merciful nature and love to his people, makes him change the course of justice into mercy; and no other change is meant by God's repentance. Our case is awful when the outward church is considered. When nations professing Christianity, are so guilty as we are, no wonder if the Lord brings them low for their sins. Unless there is general and deep repentance, there can be no prospect but of increasing calamities. The psalm concludes with prayer for completing the deliverance of God's people, and praise for the beginning and progress of it. May all the people of the earth, ere long, add their Amen.Yea, they sacrificed their sons and their daughters - See 2 Kings 16:3; Ezekiel 16:20; Ezekiel 20:31; Isaiah 57:5.

Unto devils - Hebrew, שׁדים shêdiym. The Septuagint, δαιμονίοις daimoniois, "demons." So the Vulgate, "daemoniis." The word is used only in the plural number, and is applied to idols. It occurs only in this place, and in Deuteronomy 32:17. On the meaning of this, see the notes at 1 Corinthians 10:20.

37. unto devils—Septuagint, "demons" (compare 1Co 10:20), or "evil spirits." Of which heathenish practice, See Poole "Leviticus 18:21".

Unto devils; by which expression he informeth them that they did not worship God, as they pretended and sometimes designed, but devils in their idols; and that those spirits which were supposed by the heathen idolaters to inhabit in their images, and which they worshipped in them, were not gods or good spirits, as they imagined, but evil spirits or devils. See Leviticus 17:7 Deu 32:17 1 Corinthians 10:20 Revelation 9:20. Yea, they sacrificed their sons and their daughters unto devils. Who have their name here given them from a word that signifies to waste and destroy, they being the destroyers of mankind. So the Targum renders it by which signifies spirits noxious and hurtful; but R. Elias Levita, in his Tishbi, p. 233, says it is a mistake to derive it from the root which signifies to waste and destroy; for then he says the "daleth" should have a "dagesh"; but does not tell us from whence it is derived. De Dieu, on Matthew 9:32, derives it from the Arabic word "to rule", for these demons were heroes, princes who ruled over others, and so were reckoned among the gods. As Satan, the head of them, was a murderer from the beginning, the cause of the ruin of our first parents, and of all their posterity; and may be truly called, as the king of the locusts is, "Apollyon" or "Abaddon", John 8:44 these the Israelites sacrificed unto, as the Gentiles did, Leviticus 17:7 and not lambs and rams, sheep, goats, and bullocks, but their sons and daughters; which they not only caused to pass through the fire to Moloch, which was a lustration of them by the flame, or causing them to pass between two fires; but they sacrificed them to be devoured, and actually burned them; see Jeremiah 7:31. From whence we may see of what a hardening nature sin is, and how by degrees persons may be brought to commit things the most shocking to nature, and which they some time before shuddered at. First, these Israelites mix themselves with the Heathens they spared, whom they should have destroyed; then they learn, by being among them, to do as they did, to walk in the vanity of their minds like them; and then they are enticed to serve their idols, and at last to sacrifice their sons and daughters to devils; which was no other than murder, and that of the most heinous nature: as follows. Yea, they sacrificed their {u} sons and their daughters unto devils,

(u) He shows how monstrous a thing idolatry is, which can win us to things abhorring to nature, while God's word cannot obtain small things.

37. unto devils) Better, demons (LXX Syr. Targ. Jer.). From Deuteronomy 32:17, “they sacrificed unto demons, which were no god,” the only other passage in the O.T. where the word shçdîm occurs. “In Assyrian, shîdu is the name of the divinities represented by the bull-colossi, so often found in the front of Assyrian palaces, who were regarded apparently not as gods properly so called, but as subordinate spirits, demi-gods or genii, invested with power for good or evil.” Etymologically the Heb. word may mean lords, but the precise idea attached to it cannot now be determined. Most probably it “denotes some kind of subordinate spirit or demi-god.” Driver on Deuteronomy 32:17.Verse 37. - Yea, they sacrificed their sons and their daughters unto devils. The Moloch sacrifices of children by their parents are evidently intended (comp. Leviticus 18:21; Deuteronomy 18:10; 2 Kings 3:27; Jeremiah 7:31; Ezekiel 23:37, etc.). (For the identification of the false gods of the heathen with "devils," comp. Leviticus 17:71; Deuteronomy 32:17; 2 Chronicles 11:15; 1 Corinthians 10:20, 21.) It is argued by some that the use of the word "devils," or "demons," here does not imply that the objects of the worship were evil spirits. But it is difficult to see what else can be meant. The fact to which the poet refers in Psalm 106:24, viz., the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Numbers 13, Numbers 14. The appellation ארץ חמדּה is also found in Jeremiah 3:19; Zechariah 7:14. As to the rest, the expression is altogether Pentateuchal. "They despised the land," after Numbers 14:31; "they murmured in their tents," after Deuteronomy 1:27; "to lift up the land" equals to swear, after Exodus 6:8; Deuteronomy 32:40; the threat להפּיל, to make them fall down, fall away, after Numbers 14:29, Numbers 14:32. The threat of exile is founded upon the two great threatening chapters, Leviticus 26; Deuteronomy 28:1; cf. more particularly Leviticus 26:33 (together with the echoes in Ezekiel 5:12; Ezekiel 12:14, etc.), Deuteronomy 28:64 (together with the echoes in Jeremiah 9:15; Ezekiel 22:15, etc.). Ezekiel 20:23 stands in a not accidental relationship to Psalm 106:26.; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).

Now follows in Psalm 106:28-31 the fifth of the principal sins, viz., the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Numbers 25:3, Numbers 25:5, points to the prostitution with which Baal Per, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Numbers 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd. 13:10-18) as opposed to God, the living One. The catena on Revelation 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα.

(Note: In the second section of Aboda zara, on the words of the Mishna: "The flesh which is intended to be offered first of all to idols is allowed, but that which comes out of the temple is forbidden, because it is like sacrifices of the dead," it is observed, fol. 32b: "Whence, said R. Jehuda ben Bethra, do I know that that which is offered to idols (תקרובת לעבדה זרה) pollutes like a dead body? From Psalm 106:28. As the dead body pollutes everything that is under the same roof with it, so also does everything that is offered to idols." The Apostle Paul declares the objectivity of this pollution to be vain, cf. more particularly 1 Corinthians 10:28.)

The object of "they made angry" is omitted; the author is fond of this, cf. Psalm 106:7 and Psalm 106:32. The expression in Psalm 106:29 is like Exodus 19:24. The verb עמד is chosen with reference to Numbers 17:13. The result is expressed in Psalm 106:30 after Numbers 25:8, Numbers 25:18., Numbers 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel's unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Numbers 25:10-13. This accounting of a work for righteousness is only apparently contradictory to Genesis 15:5.: it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such.

In Psalm 106:32, Psalm 106:33 follows the sixth of the principal sins, viz., the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Numbers 20:11., Deuteronomy 1:37; Deuteronomy 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Psalm 106:7, Psalm 106:43, Psalm 78:17, Psalm 78:40, Psalm 78:56, of obstinacy against God; on את־רוּחו cf. Isaiah 63:10) into uttering the words addressed to the people, Numbers 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Numbers 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief. The retrospective reference to Numbers 27:14 needs adjustment accordingly.

Psalm 106:37 Interlinear
Psalm 106:37 Parallel Texts

Psalm 106:37 NIV
Psalm 106:37 NLT
Psalm 106:37 ESV
Psalm 106:37 NASB
Psalm 106:37 KJV

Psalm 106:37 Bible Apps
Psalm 106:37 Parallel
Psalm 106:37 Biblia Paralela
Psalm 106:37 Chinese Bible
Psalm 106:37 French Bible
Psalm 106:37 German Bible

Bible Hub

Psalm 106:36
Top of Page
Top of Page