Exegetical and Hermeneutical Commentary of Exodus 15:25
And he cried unto the LORD; and the LORD showed him a tree, [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
25. cried unto Jehovah ] Cf. Exo 14:15, Exo 17:4.
a tree ] ‘That there might be a bush or tree, whose leaves, fruit, bark or wood were able to sweeten bitter water is not impossible (see on such means adopted by the Tamils and Peruvians, Rosenm. Alt. u. neues Morgenland, ii. 28 f.); from the Bedawin of the present time travellers have not been able to hear of such a tree (Rob. i. 67 f., Ebers, Gosen, 116 f.): according to de Lesseps (as quoted by Ebers, pp. 117, 531), however, a kind of barberry growing in the wilderness is so used’ (Di.). Comp. Sir 38:5 . Josephus’ account of the incident ( Ant. iii. 1, 2) is curious: see on this and other traditions, or interpretations, E. A. Abbott, Indices to Diatessarica (1907), pp. xi lxiii.
There set he them, &c.] Cf. Jos 24:25 (the same words). ‘Statute and ordinance,’ as often (in the plur.) in Dt. (Deu 4:1; Deu 4:5; Deu 4:8; Deu 4:14, &c. [in these passages rendered ‘judgement’; see on Exo 21:1 ]). What ‘statute and ordinance’ is meant, is not stated: apparently some duty, by the observance or non-observance of which, Israel’s loyalty could be ‘proved’ (cf. on Exo 17:2). The notice seems imperfectly connected with what precedes; and the second clause reads as if it were originally intended as an explanation of the name Massah (‘Proving’), differing from the one given in Exo 17:7.
Fuente: The Cambridge Bible for Schools and Colleges
A tree … – The statement points to a natural agency, but the result was manifestly supernatural.
He made … – The Lord then set before them the fundamental principle of implicit trust, to be shown by obedience. The healing of the water was a symbol of deliverance from physical and spiritual evils.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. He cried unto the Lord] Moses was not only their leader, but also their mediator. Of prayer and dependence on the Almighty, the great mass of the Israelites appear to have had little knowledge at this time. Moses, therefore, had much to bear from their weakness, and the merciful Lord was long-suffering.
The Lord showed him a tree] What this tree was we know not: some think that the tree was extremely bitter itself, such as the quassia; and that God acted in this as he generally does, correcting contraries by contraries, which, among the ancient physicians, was a favourite maxim, Clavus clavo expellitur. The Targums of Jonathan and Jerusalem say that, when Moses prayed, “the WORD of the Lord showed him the tree ardiphney, on which he wrote the great and precious name of (JEHOVAH), and then threw it into the waters, and the waters thereby became sweet” But what the tree ardiphney was we are not informed.
Many suppose that this tree which healed the bitter waters was symbolical of the cross of our blessed Redeemer, that has been the means of healing infected nature, and through the virtue of which the evils and bitters of life are sweetened, and rendered subservient to the best interests of God’s followers. Whatever may be in the metaphor, this is true in fact; and hence the greatest of apostles gloried in the cross of our Lord Jesus Christ, by which the world was crucified to him and he unto the world.
It appears that these waters were sweetened only for that occasion, as Dr. Shaw reports them to be still brackish, which appears to be occasioned by the abundance of natron which prevails in the surrounding soil. Thus we may infer that the natural cause of their bitterness or brackishness was permitted to resume its operations, when the occasion that rendered the change necessary had ceased to exist. Thus Christ simply changed that water into wine which was to be drawn out to be carried to the master of the feast; the rest of the water in the pots remaining as before. As the water of the Nile was so peculiarly excellent, to which they had been long accustomed, they could not easily put up with what was indifferent. See Clarke on Ex 7:18.
There he made for them] Though it is probable that the Israelites are here intended, yet the word lo should not be translated for them, but to him, for these statutes were given to Moses that he might deliver them to the people.
There he proved them.] nissahu, he proved HIM. By this murmuring of the people he proved Moses, to see, speaking after the manner of men, whether he would be faithful, and, in the midst of the trials to which he was likely to be exposed, whether he would continue to trust in the Lord, and seek all his help from him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The waters were made sweet, not so much by any virtue in that tree, as by the power of God, who used this rather as a sign to the Israelites, than as an instrument to himself in this work.
There he made for them a statute: God, or Moses in Gods name, and by his order, constituted and published to them a statute. Which seems to be understood not of any, particular statute or law, as that concerning the sabbath, or their duty to their parents, or the like; for the specifying of their duties is reserved to another time and place; but of a general law or rule formerly given, and now solemnly renewed by Moses at Gods command, like that given to Abraham their father, Gen 17:1, Walk before me, and be perfect. God having thus far performed his part of that covenant made with Abraham and his seed, to bring them out of Egypt towards Canaan, tells them that he expects and requires of them their observance of the condition of that covenant, and gives them this indefinite and universal law or precept, that they should obey and fulfil all the commands which God had already laid upon them or their parents, and which he should hereafter reveal to them. This sense may be gathered out of the following verse, wherein he explains what he meant by this
statute, even all Gods statutes or commandments, which if they would keep, he engageth himself to preserve and deliver them. So it is only a change of the number, the singular, statute, being put for the plural, statutes, which is a figure very frequently used both in Scripture and in other authors. God having now eased them of the hard and iron yoke of the Egyptians, puts his sweet and easy yoke upon them; and having undertaken to be their King, and Protector, and Captain, he claims their subjection to himself, and to his laws or statutes.
He proved them, or, tried them, i.e. the Israelites. There he tried both their faith by the difficulty now mentioned, viz. their want of water, and their future obedience by this general command, which he is about to branch forth into divers particulars.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. the Lord showed him a tree,which when he had cast into the waters, the waters were madesweetSome travellers have pronounced this to be the Elvah ofthe Arabsa shrub in form and flower resembling our hawthorn;others, the berries of the Ghurkhuda bush found growing around allbrackish fountains. But neither of these shrubs are known by thenatives to possess such natural virtues. It is far more likely thatGod miraculously endowed some tree with the property of purifying thebitter watera tree employed as the medium, but the sweetening wasnot dependent upon the nature or quality of the tree, but the powerof God (compare Joh 9:6). Andhence the “statute and ordinance” that followed, whichwould have been singularly inopportune if no miracle had beenwrought.
and there he proved themGodnow brought the Israelites into circumstances which would put theirfaith and obedience to the test (compare Ge22:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he cried unto the Lord,…. Or prayed, as all the Targums, that God would appear for them, and relieve them in their distress, or, humanly speaking, they must all perish: happy it is to have a God to go to in time of trouble, whose hand is not shortened that it cannot save, nor his ear heavy that he cannot hear! Moses knew the power of God, and trusted in his faithfulness to make good the promises to him, and the people, that he would bring them to the land he had swore to give them:
and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet; what this tree was is not known; if it was in its own nature sweet, as the author of Ecclesiasticus seems to intimate, when he says, in chapter 38:5 “was not the water made sweet with the wood, that its virtue might be known?” Yet a single tree could never of itself sweeten a flow of water, and such a quantity as was sufficient for so large a number of men and cattle; and therefore, be it what it will, it must be owing to a miraculous operation that the waters were made sweet by it: but the Hebrew writers say the tree was bitter itself, and therefore the miracle was the greater: Gorionides l says it was wormwood; and both the Targums of Jonathan and Jerusalem call it the bitter tree, Ardiphne, which Cohen de Lara m makes to be the same which botanists call Rhododaphne or rose laurel, and which, he says, bears flowers like lilies, which are exceeding bitter, and are poison to cattle; and so says Baal Aruch n; and much the same has Elias Levita o: and this agrees well enough with the mystical and spiritual application that may be made of this; whether these bitter waters are considered as an emblem of the bitter curses of the law, for that bitter thing sin, which makes work for bitter repentance; and for which the law writes bitter things against the sinner, which, if not prevented, would issue in the bitterness of death; so that a sensible sinner can have nothing to do with it, nor can it yield him any peace or comfort: but Christ, the tree of life, being made under the law, and immersed in sufferings, the penalty of it, and made a curse, the law is fulfilled, the curse and wrath of God removed, the sinner can look upon it with pleasure and obey it with delight: or whether these may be thought to represent the afflictions of God’s people, comparable to water for their multitude, and for their overflowing and overwhelming nature, and to bitter ones, being grievous to the flesh; especially when God hides his face and they are thought to be in wrath: but these are sweetened through the presence of Christ, the shedding abroad of his love in the heart, the gracious promises he makes and applies, and especially through his bitter sufferings and death, and the fruits and effects thereof, which support, refresh, and cheer, see Heb 12:2,
there he made a statute and an ordinance: not that he gave them at this time any particular law or precept, whether moral or ceremonial, such as the laws of keeping the sabbath and honouring of parents, which the Targum of Jonathan mentions p; and to which Jarchi adds that concerning the red heifer: but he gave them a general instruction and order concerning their future behaviour; that if they hearkened to his commandments, and yielded obedience to them, it would be well with them, if not they must expect to be chastised and afflicted by him, as is observed in the following verse, to which this refers:
and there he proved them; the people of Israel; by these waters being first bitter and then sweetened, whereby he gave them a proof and specimen how it would be with them hereafter; that if they behaved ill they must expect the bitter waters of affliction, but, if otherwise, pleasant and good things: or, “there he proved him” q; Moses, his obedience and faith, by ordering him to cast in the tree he showed him; but the former sense seems best to agree with what follows.
l Heb. Hist l. 6. c. 38. p. 742. m Ir. David, p. 21. n Fol. 51. 3. o In Methurgeman, fol. 9. 2. p So T. Bab. Sanhedrin. fol. 56. 2. Seder Olam Rabba, c. 5. p. 17. q “tentavit eum”, Pagninus, Montanus, Drusius, V. L. Tigurine version; “prebavit eum”, Vatablus; “tentavit ipsum”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
25. And he cried. Hence we gather that Moses alone duly prayed when the people tumultuously rose against him, and that they who were not worthy of the common air itself were abundantly supplied with sweet water. Herein shone forth the inestimable mercy of God, who deigned to change the nature of the water for the purpose of supplying such wicked, and rebellious, and ungrateful men. He might have given them sweet water to drink at first, but He wished by the bitter to make prominent the bitterness which lurked in their hearts. He might, too, have corrected by His mere will the evil in the waters, so that they should have grown sweet spontaneously. It is not certain why He preferred to apply the tree, except to reprove their foolish impiety by showing that He has many remedies in His power for every evil. A question also arises as to the tree, whether it inherently possessed the property which it there exercised. But although probable arguments may be adduced on both sides, I rather incline to the opinion that there was indeed a natural power concealed in the tree, and yet that the taste of the water was miraculously corrected; because it would have been difficult so speedily to collect a sufficient quantity of the tree for purifying a river; for 600,000 men, together with their wives and children and cattle, would not have been contented with a little streamlet. But I am led by no trifling reason to think that this property was previously existing in the tree; because it is plain that a particular species was pointed out to Moses, yet does not that prevent us from believing that a greater efficacy than usual was imparted to it, so that the waters should be immediately sweetened by its being put into them. What follows in the second part of the verse admits of a double signification, viz., either that, whereas God had there ordained a statute, yet that He was tempted by the people; or, because God was tempted by the people, therefore He had ordained the statute. If the first sense be preferred, their crime will be augmented by the comparison; for the impiety of the people was all the worse because, being taught by the voice of God, yet in the very same place they gave the reins to their rebellious spirit. But I rather embrace the latter sense, viz., that God chastised the sin of the people by whom He had been tempted. It was in fact a kind of tempting of God, because they not only doubtingly inquired who should give them water, but in these words manifested their despair. But because in the same context it is said, “there he made for them a statute, and there he tempted (or proved) them,” the name of God appears to be the subject in both clauses, and it is predicated of the people that they received the ordinance and were proved. Thus the meaning will be, that after God had tried His people, by the want of water, He at the same time admonished them by His word, that hereafter they should submit themselves more teachably and obediently to His commands.
Fuente: Calvin’s Complete Commentary
(25) The Lord shewed him a tree.There are trees which have the power of sweetening bitter water; but none of them is at present found in the Sinaitic peninsula, and the Arabs are not now acquainted with any means of rendering the bitter waters of Howarah and the neighbouring springs palatable. Perhaps in ancient times there were forms of vegetable life in the peninsula which do not now exist there. Moses would scarcely have been shown a tree unless the tree had some virtue of its own; but, on the other hand, the tree alone is scarcely to be credited with the entire effect. As in so many other instances, God seems to have made use of nature, as far as nature could go, and then to have superadded His own omnipotent energy in order to produce the required effect. (Compare our blessed Lords method in working His miracles.)
He made for them a statute and an ordinance.- God took advantage of the occasion to draw a lesson from it. He promised that, as He had healed the waters, so, if the Israelites would henceforth faithfully keep His commandments, He would heal them (Exo. 15:26), keeping them free from all the diseases of Egypt, and from the far greater evil involved in their own corrupted nature and infirmity.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. The Lord showed him a tree Many have supposed that this tree had sweetening properties, possibly neutralizing the salts which made the water undrinkable . Some have suggested that Moses used the ghurkud berries, above mentioned, for this purpose . But it was not yet time for this berry, which ripens in June, while the Israelites were at Marah in April; and if there were any shrub or tree in the desert possessing natural properties which would make these bitter, brackish springs drinkable, it is not at all probable that so valuable a fact would be unknown to the natives of the region; yet diligent inquiries made by the most intelligent travellers have failed to find any such knowledge among the Bedouins .
It is most probable that the wood had no more healing virtue than the clay which Jesus applied to the eyes of the blind man, or the Jordan waters which cleansed the leprosy of Naaman. The tree was but the appropriate means to call forth faith. Casting it into the waters was an exercise and manifestation of faith. And this was an instructive “sign” as well as a miracle. The first judgment-stroke upon Egypt made the sweet, wholesome Nile waters loathsome, and the first saving miracle in the desert made sweet the bitter Marah. Luther’s typical application is excellent. “Moses causes man to murmur by the terrors of the law, and thus pains him with bitterness, so that he longs for help; and then, when the Holy Spirit comes, at once it [the law] is made sweet. Now this tree of life is the Gospel, the word of the grace, the mercy, and goodness of God. When the Gospel is plunged into the law, and into the knowledge of sin which the law produces, and when it touches a heart in which the law has caused sadness, anxiety, terror, and confusion, it is at once delightful to the taste.”
For them (or, him, Israel being personified as one man) a statute and an ordinance, and there he proved them (or, him; the pronoun is grammatically singular) The statute or law, and the ordinance or judgment, follows in the next verse.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 15:25. And he cried unto the Lord; and the Lord shewed him a tree, &c. As soon as the Israelites felt the least inconvenience, they shewed that murmuring and discontented disposition, which so strongly marks their character. Their murmurs against Moses, Exo 15:24 were, in reality, murmurs against GOD. Moses, however, was more wise; and, in fervent prayer, applied to Jehovah, who alone can help in the hour of distress. The Lord heard his prayer, and pointed out to him a particular tree, which was probably of such natural efficacy, as to produce the end desired; sweetening these bitter waters. It is, I believe, impossible to tell of what species this tree was; and therefore conjectures are vain. Pliny (lib. xiv. c. 2.) and other naturalists inform us, that there is wood which will work this effect: the miracle, therefore, probably, consisted in Jehovah’s pointing out to Moses this particular species of wood. In this view the author of Ecclesiasticus considers it: Was not the water, says he, made sweet with wood, that the virtue thereof might be known? ch. Exo 38:5. See 2Ki 2:21-22; 2Ki 4:41. Demetrius, a heathen writer, quoted by Eusebius, (Praep. Evan. lib. ix. c. 29.) reports this fact in the same manner as Moses. Some are of opinion, that Jehovah sweetened these waters by his own immediate power; and that the tree, or wood, which was cast into them, was only an external sign, and not the means of the miracle which was wrought on this occasion. See Shuckford’s Connection, vol. iii. p. 7. The fathers have made some ingenious comparisons between this wood and the cross of Christ. See Parker’s Bibliothec. &c. on the place.
There he madea statute and an ordinance, &c. It seems most natural to understand these words as addressed by Jehovah to Moses; for, he proved them, should certainly be rendered, he proved him, agreeably to the next verse: and Moses may be considered here, as the representative of all the people. See ch. Exo 16:28-29. The Lord having proved or tried him, by this circumstance of the tree, and having found him faithful, here lays it down, as his fixed statute and determined ordinance, that if he, and the people committed to his charge, would continue faithful to his commands, he would deliver them from every evil disease and every calamity; and preserve them in health, as he was well able to do, being the Lord of health: for I am the Lord, that gives thee health; alluding to that health or sweetness, which he had just given, by his Divine interposition, to the bitter waters. The health of the Israelites was so remarkable at this time, that the Psalmist tells us, there was not one feeble person among them, Psa 105:37. Junius translates this, I am God thy Saviour. See Jer 7:22-23. I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded you, that it may be well unto you: a passage, which would induce one to believe, that this was the original statute and ordinance, which GOD designed for his people; and that, had they been less discontented and refractory, they would not have been loaded with so burdensome a yoke of ceremonies: indeed we are told that this was laid upon them for the hardness of their hearts. Houbigant translates this verse, Moses prayed unto the Lord, who shewed him a tree; which being cast into the water, the water was made sweet. And there, after he had proved him, he made with him the following covenant, that it might be observed: Exo 15:26. If thou wilt, &c. See ch. Exo 16:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
See the sweet effect of prayer. Observe, the Lord showed him relief is not of man, but of the Lord. The Jews, in their tradition of this providence, remark, that the tree itself was bitter, but the effect of its operations was sweet. Whether this be so, or not, yet spiritually considered, if we suppose as some have, that this tree was a type of the cross of Christ, we know, that out of that bitter came forth sweet, Reader! depend upon it, Jesus, and his cross, will make all your troubled waters calm, and all your waters of affliction sweet. Dearest Lord! be thou my portion, in everything, and then everything will be sweetened by thee.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 15:25 And he cried unto the LORD; and the LORD shewed him a tree, [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
Ver. 25. Showed him a tree. ] A type of Christ’s sweet cross, and easy yoke, that sweeteneth and facilitateth all our light afflictions. The Jewish doctors tell us that this tree was bitter, and give us this note; It is the manner of the blessed God to sweeten that which is bitter by that which is bitter. a
a In Tanct. sive Ilmedenu.
tree. The Cross is the Divine provision for every trial: See Olney Hymns, i. 13. Jehovah showed it.
He: i.e. Jehovah.
when he had cast into the waters
These bitter waters were in the very path of the Lord’s leading, and stand for the trials of God’s people, which are educatory and not punitive. The “tree” is the cross Gal 3:13 which became sweet to Christ as the expression of the Father’s will Joh 18:11. When our Marahs are so taken we cast the “tree” into the waters. Rom 5:3; Rom 5:4.
cried: Exo 14:10, Exo 17:4, Psa 50:15, Psa 91:15, Psa 99:6, Jer 15:1
a tree: 2Ki 2:21, 2Ki 4:41, 1Co 1:18
a statute: Jos 24:21-25
proved: Exo 16:4, Deu 8:2, Deu 8:16, Deu 13:3, Jdg 2:22, Jdg 3:1, Jdg 3:4, Psa 66:10, Psa 81:7, Pro 17:3, Jer 9:7, 1Pe 1:6, 1Pe 1:7
Reciprocal: Gen 22:1 – God Exo 20:20 – prove Jos 24:25 – made 2Ki 6:6 – he cut down
BITTER WATERS SWEETENED
The waters were made sweet.
Exo 15:25
We have in our text a parable of the deep things of Christ.
I. Israel was in those days fresh, from their glorious deliverance out of Egypt, they had sung their first national song of victory; they had breathed the air of liberty. This was their first disappointment, and it was a very sharp one; from the height of exultation they fell almost at once to the depths of despair. Such disappointments we have all experienced, especially in the outset of our actual march, after the first conscious sense of spiritual triumph and freedom.
II. Of us also it is true that God hath showed us a certain tree, and that tree is the once accursed tree on which Christ died. This is the tree of life to us, although of death to Him.
III. It was God who showed this tree unto Moses.And it was God who showed it to us in the Gospel. Applied by our faith to the bitter waters of disappointment and distress, it will surely heal them and make them sweet. Two things there are about the tree of scorn which will never lose their healing powerthe lesson of the Cross and the consolation of the Cross; the example and the companionship of Christ crucified.
IV. The life which found its fitting close upon the Cross was not a life of suffering only, but emphatically a life of disappointment.Here there is comfort for us. Our dying Lord must certainly have reflected that He, the Son of God, was leaving the world rather worse than He found it in all human appearance.
V. Whatever our trials and disappointments, let us use this remedy; it will not fail us, even at the worst.
Rev. R. Winterbotham.
Illustration
(1)Elim, Elim! Through the sand and heat
I toil with heart uplifted, I toil with bleeding feet;
For Elim, Elim! at the last, I know
That I shall see the palm-trees, and hear the waters flow.
Elim, Elim! Grows not here a tree,
And all the springs are Marah, and bitter thirst to me;
But Elim, Elim! in thy shady glen
Are twelve sweet wells of water, and palms threescore and ten.
Elim, Elim! though the way be long,
Unmurmuring I shall journey, and lift my heart in song;
And Elim, Elim! all my song shall tell
Of rest beneath the palm-tree, and joy beside the well.
(2) What a motley company it was! A good many did not love and trust God for themselves; they were good because they were with good people; but such goodness is sure to break down when the first trouble comes. There is a striking sentence in one of the Psalms, Because he hath set his love upon Me, therefore will I deliver him. That we must do, each one for himself.
Is it right to grumble when something seems to go wrong? These Israelites should have united to pray. That would have been a thousand times wiser than murmuring. Some are always grumbling and finding fault. Take care not to begin the bad habit in early life; and remember, there is never any real reason for murmuring against God.
Exo 15:25. He cried unto the Lord Moses did what they ought to have done. He made request unto the Lord for help in this distress. It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer. He is the guide of the churchs guides; and to the chief Shepherd the under shepherds must, on all occasions, apply themselves. The Lord showed him a tree What tree this was is quite uncertain. And although some have been of opinion that it had a peculiar virtue in it to render the bitter waters sweet, because it is said, God showed him the tree, yet since they were made sweet immediately upon casting the tree into them, and that to such a degree as to correct the taste of them for many hundreds of thousands of people, not to mention the numerous flocks and herds, it seems perfectly evident that this effect must have been miraculous, and that the tree was only a sign, and not the means of the cure, any more than the brazen serpent in another case. May not this tree be considered as an emblem of the cross of Christ, and of the blessings purchased thereby, which, when we receive them in faith, sweeten our bitterest trials with the peace and love of God, peace of conscience, and lively, joyful hopes of everlasting blessedness? There he made them a statute and an ordinance God, having now eased them of the hard and iron yoke of the Egyptians, puts his sweet and easy yoke upon them, and having undertaken to be their king, protector, and leader, he claims their subjection to himself, and to his laws and statutes. It seems, however, that all he now did was to give them some general intimations of his will, previous to the promulgation of his law. According to the tradition of the Jews, the statute and ordinance now given was, that they should observe the sabbath, and do justice. There he proved or tried them That is, he both tried their faith by the difficulty now mentioned, namely, their want of water, and their future obedience by this general command, afterward branched out into divers particulars.
15:25 And he cried unto the LORD; and the LORD shewed him a tree, [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there {n} he proved them,
(n) That is, God, or Moses in God’s name.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes