Exegetical and Hermeneutical Commentary of Psalms 146:7
Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
7. Illustrations of Jehovah’s beneficent action, not without allusion to the circumstances of Israel. Observe how these Divine works were literally manifested in Christ’s miracles. 7 a is abbreviated from Psa 103:6; with 7 b cp. Psa 107:9.
the Lord &c.] Five times the name of Jehovah stands emphatically at the beginning of the line, to shew that it is He and no other Who does all these things. Prison may be a figure for exile, or for suffering generally (cp. Psa 107:10; Psa 107:14). Releasing from prison and giving sight to the blind are coupled together in Isa 42:7; Isa 61:1, “to prisoners opening of eyes.”
Fuente: The Cambridge Bible for Schools and Colleges
Which executeth judgment for the oppressed – This is the third reason why the lot of those is a happy one who trust in God. It is because he has power to pronounce and execute a right judgment or sentence in regard to the oppressed and the wronged, and because it is characteristic of his nature that he does thus execute judgment. See the notes at Psa 103:6 : The Lord executeth right. eousness and judgment for all that are oppressed.
Which giveth food to the hungry – See the notes at Psa 107:9 : For he satisfieth the longing soul, and filleth the hungry soul with goodness. This is the fourth reason why they who confide in God are happy. Compare Luk 1:53 : He hath filled the hungry with good things.
The Lord looseth the prisoners – This is the fifth reason why they who trust in the Lord are happy. Compare the notes at Psa 68:6 : He bringeth out those which are bound with chains. See also the notes at Psa 107:10 : Being bound in affliction and iron. Compare Job 36:8-9.
Fuente: Albert Barnes’ Notes on the Bible
Psa 146:7-9
The Lord looseth the prisoners.
The Lords famous titles
There are five famous titles of God here.
I. Emancipator. He looseth those in mental, moral, and spiritual bondage.
II. Illuminator. The Lord has opened the eyes of many a man who could not see himself, and so proved how blind he was; and could not see the Lord, and so showed still more how blind he was. The Lord has given the inner sight to many a man who was without spiritual understanding, to whom the Gospel seemed a great mystery, of which he could make neither head nor tail.
III. Comforter. He raiseth them that are bowed down with–
1. Bereavement.
2. The burdens of life.
3. Inward distress.
4. A sense of sin.
IV. Rewarder. He loveth the righteous–with a love of complacency, communion, favour, and honour.
V. Preserver.
1. He preserveth the strangers. Father is dead, mother is dead, friends are all gone, and even in the very village where you were born you are a stranger; come along, your God is not dead, your Saviour liveth: The Lord preserveth the stangers.
2. He relieveth the fatherless and widow. If you turn to the first books of the Bible, you will see there Gods great care of the fatherless and the widow. Who had the tithes? Well, the Levites; but also the poor, and the stranger, and the fatherless, and the widow (Deu 14:28; Deu 26:12). Now, then, you who feel like widows, you who have lost your joy and earthly comfort, you who feel like the fatherless, and cry, No man careth for my soul, oh, may the sweet Spirit of the Lord entice you to come to Him. (C. H. Spurgeon.)
Jesus–the Liberator
Liberty–a free country! Those are words dear to us all. We love and honour the memory of those who in the old days fought for Englands freedom, We read with pride of the Swiss hero who flung himself upon the Austrian spears and made a way for liberty. But what shall we say of Jesus, who gives us the truest liberty, whose service is perfect freedom, who loosest men out of prison? There are few words which have been more misused than that word liberty. Well might the French woman, victim of the Revolution, point to the Statue of Freedom, as she came to die upon the scaffold, and say, O Liberty, how many crimes have been committed in thy name! Truly, says one of our great preachers, there are two freedoms–the false, where a man is free to do what he likes; the true, where a man is free to do what he ought. The Lord looseth men out of prison. He looseth out of the hard prison of the ancient law, and setteth our feet in the large room of grace, and bringeth us into a wealthy place. He looseth out of the prison of sin and death, the prison of the curse. He who went down into Hades, and preached to the spirits of the fathers in prison, hath broken for us the gates of brass, and smitten the bars of iron in sunder. Are there none of us who are prisoners–captives and slaves to our own bad passions, our own undisciplined will, evil habits of our own making? If so, and if we have the will to be free, Jesus, the Liberator, will loose us, even though we be in the innermost prison of sin, and our feet made fast in the stocks of evil habits. But we shall never be free till we know that we are in prison, till we feel the chain. The young man following his own lusts and pleasures, walking in his own way, talks to us of his freedom; he knows not that he is a prisoner, and so he will not cry to the Lord to set him free. (H. J. Wilmot Buxton, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Which executeth judgment for the oppressed] For those who suffer by violence or calumny. This may refer to the Israelites, who suffered much by oppression from the Babylonians, and by calumny from the Samaritans, &c., who had prejudiced the king of Persia against them.
Giving food to the hungry.] No doubt he fed the poor captives by many displays of his peculiar providence.
The Lord looseth the prisoners] And as he has sustained you so long under your captivity, so will he bring you out of it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which executeth judgment for the oppressed,…. All judgment being committed to Christ as Mediator, he executes it on the behalf of his oppressed ones, and breaks in pieces their oppressors; being oppressed with sin, and lying under the power of it, he condemned it in his flesh, wrought out a righteousness to justify from it, and redeemed them from all their iniquities; being oppressed by Satan, and led captive by him, he took them as a prey from the mighty, and led captivity captive; and, when oppressed by the world, he is on their side and takes their part, and thoroughly pleads their cause, and suffers no weapon formed against them to prosper; and will before long destroy antichrist and his followers, and bring down his judgments on them, so that men of the earth shall no more oppress; and especially at the last judgment, he, the righteous Judge, will render tribulation to them that have troubled his people, and set the crown of righteousness on their heads; see Ps 10:18;
which giveth food to the hungry: in a literal sense he gave manna and quails to the hungry Israelites in the wilderness, fed five thousand with five loaves and two small fishes, and four thousand with seven loaves and a few fishes, when here on earth; and in a spiritual sense, to such as are in a starving and famishing condition, and hunger and thirst after righteousness, he gives himself, the bread of life, and his grace, the water of life; he gives them to eat of the hidden manna, and of the tree of life; he gives them his word, his Gospel, which is milk for babes and meat for strong men; he gives them his ordinances, which are a feast of fat things, and so he tills and satisfies their hungry souls;
the Lord looseth the prisoners: such as were bound by diseases and infirmities of body, he loosed in the days of his flesh here; and some that were held with the cords of death he raised from the dead,
Lu 13:11; and his people, who are in a spiritual sense prisoners of sin, Satan, and the law, being shut up and held under by them, he proclaims liberty to them, and the opening the prison to them that are bound; he opens the prison doors, and says to the prisoners, Go forth; he delivers them from the power of sin, the slavery of Satan, and the bondage of the law, and brings them into a state of liberty,
Isa 61:1; yea, all the prisoners in the grave he will loose at the last day; he has the key of hell and death, and will open those prisons and set them free; they shall come forth, some to the resurrection of life, and others to the resurrection of damnation.
Fuente: John Gill’s Exposition of the Entire Bible
The five lines beginning with Jahve belong together. Each consists of three words, which in the main is also the favourite measure of the lines in the Book of Job. The expression is as brief as possible. is transferred from the yoke and chains to the person himself who is bound, and is transferred from the eyes of the blind to the person himself. The five lines celebrate the God of the five-divisioned Tra, which furnishes abundant examples for these celebrations, and is directed with most considerate tenderness towards the strangers, orphans, and widows in particular. The orphan and the widow, says the sixth line, doth He recover, strengthen (with reference to see Psa 20:9; Psa 31:12). Valde gratus mihi est hic Psalmus , Bakius observes, ob Trifolium illud Dei: Advenas, Pupillos, et Viduas, versu uno luculentissime depictum, id quod in toto Psalterio nullibi fit . Whilst Jahve, however, makes the manifold sorrows of His saints to have a blessed issue, He bends ( ) the way of the wicked, so that it leads into error and ends in the abyss (Psa 1:6). This judicial manifestation of Jahve has only one line devoted to it. For He rules in love and in wrath, but delights most of all to rule in love. Jahve is, however, the God of Zion. The eternal duration of His kingdom is also the guarantee for its future glorious completion, for the victory of love. Hallelujah!
7. Rendering right, etc. He instances other kinds both of the power and goodness of God, which are just so many reasons why we should hope in him. All of them bear upon the point, that the help of God will be ready and forthcoming to those who are in the lowest circumstances, that accordingly our miseries will be no barrier in the way of his helping us; nay, that such is his nature, that he is disposed to assist all in proportion to their necessity. He says first, that God renders justice to the oppressed, to remind us that although in the judgment of sense God connives at the injuries done to us, he will not neglect the duty which properly belongs to him of forcing the wicked to give an account of their violence. As God, in short, would have the patience of his people tried, he here expressly calls upon the afflicted not to faint under their troubles, but composedly wait for deliverance from one who is slow in interposing, only that he may appear eventually as the righteous judge of the world. It follows, that he gives bread to the hungry. We learn from this that he is not always so indulgent to his own as to load them with abundance, but occasionally withdraws his blessing, that he may succor them when reduced to hunger. Had the Psalmist said that God fed his people with abundance, and pampered them, would not any of those under want or in famine have immediately desponded? The goodness of God is therefore properly extended farther to the feeding of the hungry. What is added is to the same purpose — that he looses them that are bound, and enlightens the blind. As it is the fate of his people to be straitened by anxiety, or pressed down by human tyranny, or reduced to extremity, in a manner equivalent to being shut up in the worst of dungeons, it was necessary to announce, by way of comfort, that God can easily find an outgate for us when brought into such straits. To enlighten the blind is the same with giving light in the midst of darkness. When at any time we know not what to do — are in perplexity, and lie confounded and dismayed, as if the darkness of death had fallen upon us — let us learn to ascribe this title to God, that he may dissipate the gloom and open our eyes. So when he is said to raise up the bowed down, we are taught to take courage when weary and groaning under any burden. Nor is it merely that God would here have his praises celebrated; he in a manner stretches out his hand to the blind, the captives, and the afflicted, that they may cast their grief’s and cares upon him. There is a reason for repeating the name Jehovah three times. In this way he stimulates and excites men to seek him who will often rather chafe and pine away in their miseries, than betake themselves to this sure asylum. (288) What is added in the close of the verse — that Jehovah loves the righteous, would seem to be a qualification of what was formerly said. There are evidently many who, though they are grievously afflicted, and groan with anxiety, and lie in darkness, experience no comfort from God; and this because in such circumstances they provoke God more by their contumacy, and by failing for the most part to seek his mercy, reap the just reward of their unthankfulness. The Psalmist therefore very properly restricts what he had said in general terms of God’s helping the afflicted, to the righteous — that those who wish to experience his deliverance, may address themselves to him in the sincere exercise of godliness.
(288) “ Qui saepe frenum rodendo, malunt putrescere in suis miseriis, quam ad certum hoe asylum se conferre.” — Lat.
(7) Comp. Psa. 103:6; Psa. 104:27; Psa. 107:9; Psa. 136:25; Isa. 55:1.
Here follow five lines, each beginning with the Divine name, and each consisting of three words, the rhythm prominent in the book of Job.
7. The five lines beginning with The Lord, etc., Psa 146:7, are, in Hebrew, of three words each, forming a beautiful and peculiar strain, which may be read as one verse. Thus:
Jehovah looseth [the] prisoners,
Jehovah openeth [the eyes of the] blind,
Jehovah raiseth [the] depressed,
Jehovah loveth [the] righteous,
Jehovah keepeth strangers.
The words in brackets are not in the original, but are implied.
DISCOURSE: 745 Psa 146:7-8. The Lord looseth the prisoners: the Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous.
AS David was a very eminent type of Christ, so was he inspired to prophesy of Christ: and, if we look no further than to the passages quoted out of the Psalms in the New Testament, we shall find, that he wrote as fully and as minutely respecting the Messiah, as any other prophet whatever, not excepting even Isaiah himself. He described his person as God and man [Note: Psa 8:4. with Heb 2:6 and Psa 110:1. with Luk 20:42. or Psa 45:6. with Heb 1:8.]. He declared the whole of his work, his first covenant engagements with the Father [Note: Psa 40:6-7. with Heb 10:6-7.], his incarnation [Note: Psa 8:5. with Heb 2:7.], together with his active obedience [Note: Psa 69:9. with Joh 2:17.], and his unparalleled sufferings unto death [Note: Psalms 22, 69. with all the accounts in the Gospels.]. He foretold his resurrection [Note: Psa 16:10. with Act 2:27.], and ascension [Note: Psa 68:18. with Eph 4:8.]; his session at the right hand of God [Note: Psa 110:1. with Act 2:35.], and his final appearance to judge the world [Note: Psa 102:26-27. with Heb 1:12.]. He proclaimed also his offices, as a prophet [Note: Psa 78:2. with Mat 13:35.], priest [Note: Psa 110:4. with Heb 7:17.], and king [Note: Psa 2:6. with Heb 1:5.]. We do not indeed find the psalm that is before us expressly cited in the New Testament: but the whole of it so accords with what is elsewhere spoken respecting him [Note: Compare Isa 42:6-7; Isa 35:5. with Joh 9:32 and Mat 11:3-5.], and the very words of the text are so descriptive of what Christ himself declared to be the great end of his mission [Note: Isa 61:1-3. with Luk 4:18; Luk 4:21, N. B. The foregoing passages are cited only for the satisfaction of the reader, and not with a view to their being incorporated with the discourse. Nevertheless they would form the substance of a profitable discourse on Act 2:25. (David speaketh concerning him;) in which it might be shewn how copiously and how minutely David speaks of the Messiah.], that we can feel no hesitation in interpreting it as relating to Christ.
In this beautiful description then of our Lords compassion to man, we may observe,
I.
Its boundless extent
The calamities with which the human race are afflicted are very numerous; nor is there any trouble which the Lord will not either remove or sanctify, if we call upon him. But as the remedying of our spiritual maladies was the principal end of his coming, we shall direct our attention more immediately to them. In the words before us then we may notice his regards,
1.
To the blind and willing slaves of sin
[The world at large are in bondage to their lusts, and to that wicked one who leads them captive at his will; and they are shut up under a sentence of condemnation for their numberless violations of the law of God [Note: Gal 3:23.]. Yet, so blind are they to their real state, that they cannot see, and will not believe it. Their cunning adversary has undertaken to be their guide, but has led them into the heart of the enemies country, and, if mercy do not interpose, into the very jaws of destruction [Note: Alluding to 2Ki 6:18-21.]. But the Lord Jesus is not an unconcerned spectator of their misery: he is ready to weep over them as over the murderous Jerusalem: and even while they reject him, he would gladly gather them, as a hen gathereth her chickens under her wings. He would give them an eye-salve, whereby they should be enabled to see clearly [Note: Rev 3:18.]: he would cause their chains to fall off, and would say to them, go forth, and shew yourselves [Note: Isa 49:9. with Act 5:18-20.]: yea, so desirous is he to exercise mercy towards them, that nothing but a determined rejection of his grace can involve them in final ruin.]
2.
To penitents bowed down under a sense of sin
[Whatever be the afflictions under which we groan, we may carry them all to him, with an assured expectation of sympathy and succour, since he is at all times a strength to the poor, a strength to the needy in his distress [Note: Isa 25:4.]. But if sin be our burthen, if a sense of guilt lie heavy on our conscience, if our indwelling corruption be to us as a putrid carcass from which we cannot get loose [Note: This is the idea alluded to Rom 7:24.], and which causes us to lothe and abhor ourselves, we need not fear but that our Lord will soon come to our help: He will never break a bruised reed or quench the smoking flax, but will bring forth judgment unto victory. The sighs and groans of a contrite soul will surely enter into his ears, and call forth his almighty aid. He may indeed for wise purposes suffer the pressure to be heavy and of long continuance [Note: Psa 38:2; Psa 38:4; Psa 38:6; Psa 38:8; Psa 38:21-22; Psa 142:6-7.], insomuch that the weeping penitent may be ready to say, The Lord will not hear, neither will the Almighty regard me: but at the fittest season he will interpose to revive the drooping spirit, and to make the bones which he hath broken to rejoice: he will take the beggar from the dunghill to set him among the princes [Note: 1Sa 2:7-8.].]
3.
To the righteous who are delivered from the power of sin
[They are justly deemed righteous, who, in the habit of their minds, and the general tenour of their lives, are devoted to God. Allowed sin, of whatever kind it were, would exclude us from this number, and mark us as children of the devil [Note: 1Jn 3:8.]: but if we be really clothed with the Redeemers righteousness, and walking not after the flesh, but after the Spirit, we need not fear to take to ourselves this honourable appellation [Note: Rom 8:1.]. And if this character be ours, the Lord loves us, not merely as he does sinners in general, with a love of pity, but with a love of complacency: he joys over us with joy, he rests in his love, he joys over us with singing [Note: Zep 3:17.]. There is not any blessing which our souls can want, but his love will bestow it. We say not, That he will forbear to chasten us (for that would be a mark of hatred rather than of love [Note: Heb 12:6-8.]) but, That he will deal with us in all things as a wise and tender parent, administering to us such things, in such a measure, at such a time, and in such a manner, as his unerring wisdom knows to be best for us.]
But we cannot rightly appreciate the Saviours love, unless we notice particularly,
II.
Its unremitted exercise
Long before David existed in the world, our Lord had shewn forth all his love to his people in the wilderness; nor did he ever leave that ungrateful nation without abundant tokens of his regard. In the days of his sojourning on earth his whole life was spent in doing good to the most indigent and most unworthy. Nor has he yet suspended the exercise of his grace; he still manifests his regard to his people, and effects his purposes towards them,
1.
By his providence
[Wonderful are the ways whereby he accomplishes his own eternal counsels. The histories of Joseph and his family, and of Esther and the captive Jews, give us an insight into the things which are yet daily passing in the world. Many events appear to us casual and trifling: but the truth is, that not one is casual, not one is trifling: every the minutest circumstance is ordered by the Lord, and forms a link in the chain of his unerring providence. Not a hair of our head falls but by his appointment; and it remains with us to mark his dispensations with care, and improve them with diligence. Let any whose eyes have been opened, or whose souls have been liberated from spiritual bondage, look back and see the way by which they have been brought to the enjoyment of these mercies; and they shall find such a mysterious concatenation of causes and effects as will furnish them with matter of astonishment to all eternity.]
2.
By his grace
[It is not said in the text that the Lord had done or should do those particular things ascribed to him: but he is spoken of as actually doing them; so that there is no day, no hour, wherein he is not engaged in this blessed work. He makes his word effectual at this time, no less than formerly, to turn men from darkness unto light, and from the power of Satan unto God. At this time also he heals the wounded spirit, and sheds abroad his love in the hearts of his faithful people. What if his word have not as much energy as in the days of the Apostles? or his Spirit be not poured out in such an abundant measure? Has he forgotten to be gracious, or, in anger, shut up his tender mercies? Surely there are many in these days, who can say, I was once in bondage, but now enjoy liberty; I was blind, but now see; I was bowed down under a heavy load of temptation and corruption, but my strength has been renewed like the eagles; I once had no idea what was meant by the sealing of the Spirit, or the witness of the Spirit, but I have now received such tokens of my Saviours love, as have assured my mind, that my Beloved is mine, and I am his. Let it be known then that Christ is still communicating his blessings to his church, and that it is both our duty and our privilege to enjoy them.]
Infer How great is the folly and wickedness of those who neglect Christ!
[If our maladies were of a bodily nature, and relief were offered us, should we not be deemed insane if we despised it? And, if our benefactor had put himself to great expense and trouble to procure us that relief, would our contempt of him be thought a light offence? The application of this to our state is obvious. But let the energetic language of the text be marked: wherefore does the Psalmist no less than four times repeat the name of Christ? Is it not the more effectually to call our attention to him? and does not this in a very pointed manner reprove the sin of neglecting him? If then we would not greatly multiply our own sorrows, and rush on blindly to everlasting destruction, let us seek to experience his proffered mercies, and to become the objects of his unalterable love.]
2.
How little reason is there for any one to entertain desponding fears!
[The state of those who are immured in dungeons under a sentence of condemnation, or are deprived of the faculty of vision, may be justly considered as desperate in the extreme, and as representing in very gloomy colours the condition of mens souls. But there is nothing impossible with God: our adorable Saviour is both able and willing to effect deliverance: and, if, like the woman in the Gospel, we have been bowed down under a spirit of infirmity for eighteen, or eighty, years [Note: Luk 13:11-12.], one word of his can instantly release us. And, if once we be interested in his righteousness, and renewed in the spirit of our minds, there is not any thing which we may not expect from him: if once he love us, he will love us to the end [Note: Joh 13:1.]. Let none then say, There is no hope: but let us entertain worthy thoughts of our almighty Deliverer: for, however much our expectations of mercy may be raised, we can never be disappointed, if we put our trust in him.]
Psa 146:7 Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
Ver. 7. Which executeth judgment ] Vindicat violatos. This should draw custom and company about him; as all that were in distress fled to David, and he became their captain.
Which giveth food to the hungry
The Lord looseth the prisoners food. Hebrew bread. Put by Figure of speech Synecdoche (of Species), App-6, for food in general.
the. No Art. in Hebrew
executeth: Psa 9:16, Psa 10:14, Psa 10:15, Psa 10:18, Psa 12:5, Psa 72:4, Psa 103:6, Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11, Isa 9:4, Mal 3:5
which giveth food: Psa 107:9, Psa 136:25, Psa 145:15, Psa 145:16, Jer 31:14, Luk 1:53, Luk 9:17
looseth: Psa 68:6, Psa 105:17-20, Psa 107:10, Psa 107:14-16, Psa 142:7, Isa 61:1, Zec 9:11, Zec 9:12, Luk 4:18, Act 5:19, Act 16:26
Reciprocal: Gen 1:29 – to you Exo 22:23 – I will surely Lev 25:10 – proclaim Rth 1:6 – in giving Job 37:23 – excellent Psa 69:33 – his prisoners Psa 79:11 – according Psa 102:20 – To hear Psa 107:36 – there he Isa 42:7 – to bring Isa 49:9 – to the Jer 9:24 – lovingkindness Act 12:7 – And his Act 12:17 – declared
Psa 146:7-9. Which executeth judgment for the oppressed Who doth not slight nor forget the cries of his grieved subjects; but in due time asserts the right of those who are oppressed, and can find no relief in other courts of judgment. Which giveth food to the hungry Who supplies the needs of the poor that are ready to perish for want; and is so gracious as to set them at liberty, who, by unjust or merciless men, are held in a miserable captivity. The Lord openeth the eyes of the blind Illuminates their minds; or even restores their natural sight when it is defective and weak; or when perfectly gone, and there are no hopes of a human cure. This part of the Psalm was most exactly and literally fulfilled in our Lord Jesus Christ during the time of his public ministry: see the margin. The Lord raiseth them that are bowed down By supporting and comforting them in their distresses, and in due time removing their burdens. This also was literally performed by Christ in the days of his flesh: see Luk 13:12. And he still performs similar spiritual cures by his grace, giving rest to those that are weary and heavy laden, and raising up, with his comforts, those that are humbled and cast down under a sense of the guilt and power of sin. The Lord loveth the righteous He has a peculiar favour for all the truly pious, who may, with the more confidence, depend upon his power when they are assured of his love. The Lord preserveth the strangers Who are generally friendless, and exposed to many injuries from men, but are protected and preserved by God when they commit themselves to his care. Fatherless children, and destitute widows, also find support and relief from him against the injustice and violence of their wicked oppressors. But the way of the wicked he turneth upside down Hebrew, , he subverteth, or overthroweth it. He not only frustrates their plots and enterprises, but turneth them against themselves. Or, he perplexes and puzzles their steps, and causes them to stumble and fall. This, and all the foregoing sentences, are so many arguments to encourage pious men to trust in God in all their straits and difficulties.
146:7 Which executeth judgment {e} for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
(e) Whose faith and patience for a while he tries but at length he punishes the adversaries, that he may be known to be the judge of the world.
3. Examples of God’s power and faithfulness 146:7-10
The poet cited nine examples. In each case, Yahweh provides the particular need of the individuals in view. He alone can do this.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Fuente: Calvin’s Complete Commentary
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Fuente: Whedon’s Commentary on the Old and New Testaments
THE EXTENT OF CHRISTS COMPASSION
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)