4<\/strong>. the two olive trees<\/em> &c.] See Zechariah 4<\/span> passim<\/em>. There apparently the “two Anointed Ones” are Zerubbabel and Jeshua, or rather perhaps the ideal King and Priest, conceived as types of Him Who is both: perhaps these two Witnesses similarly typify Him as King (cf. Deu 33:5<\/span>) and Prophet.<\/p>\n These are the two olive-trees – <\/B>These are represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here to Zec 4:3<\/span>, Zec 4:11<\/span>, Zec 4:14<\/span>, though the imagery is in some respects changed. The prophet Zec 4:2-3<\/span> saw in vision a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof. These two olive branches were subsequently declared Rev 11:14<\/span> to be the two anointed ones, that stand by the Lord of the whole earth. The olive-trees, or olive-branches Rev 11:12<\/span>, appear in the vision of the prophet to have been connected with the ever-burning lamp by golden pipes; and as the olive-tree produced the oil used by the ancients in their lamps, these trees are represented as furnishing a constant supply of oil through the golden pipes to the candlestick, and thus they become emblematic of the supply of grace to the church. John uses this emblem, not in the sense exactly in which it was employed by the prophet, but to denote that these two witnesses, which might be compared with the two olivetrees, would be the means of supplying grace to the church. As the olive-tree furnished oil for the lamps, the two trees here would seem properly to denote ministers of religion; and as there can be no doubt that the candlesticks, or lamp-bearers, denote churches, the sense would appear to be that it was through the pastors of the churches that the oil of grace which maintained the brightness of those mystic candlesticks, or the churches, was conveyed. The image is a beautiful one, and expresses a truth of great importance to the world; for God has designed that the lamp of piety shall be kept burning in the churches by truth supplied through ministers and pastors.<\/P> And the two candlesticks – <\/B>The prophet Zechariah saw but one such candlestick or lamp-bearer; John here saw two – as there are two witnesses referred to. In the vision described in Rev 1:12<\/span>, he saw seven – representing the seven churches of Asia. For an explanation of the meaning of the symbol, see the notes on that verse.<\/P> Standing before the God of the earth – <\/B>So Zec 4:14<\/span>, These be the two anointed ones, that stand by the Lord of the whole earth. The meaning is, that they stood, as it were, in the very presence of God – as, in the tabernacle and temple, the golden candlestick stood before the ark on which was the symbol of the divine presence, though separated from it by a veil. Compare the notes on Rev 9:13<\/span>. This representation, that the ministers of religion stand before the Lord, is one that is not uncommon in the Bible. Thus it is said of the priests and Levites: The Lord separated the tribe of Levi, to staled before the Lord, to minister unto him, and to bless his name, Deu 10:8<\/span>; compare Deu 18:7<\/span>. The same thing is said of the prophets, as in the cases of Elijah and Elisha: As the Lord liveth, before whom I stand, 1Ki 17:1<\/span>; also, 1Ki 18:15<\/span>; 2Ki 3:14<\/U><\/span>; 2Ki 5:16<\/span>; compare Jer 15:19<\/span>. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.<\/P><\/p>\n Verse 4<\/span>. These are the two olive trees<\/B><\/I>] Mentioned Zec 4:14<\/span>, which there represent Zerubbabel<\/I> and Joshua<\/I> the high priest. The whole account seems taken from Zec 4:1-14<\/span>. Whether the prophet and the apostle mean the same things by these emblems, we know not.<\/P><\/p>\n Here is a manifest allusion to Zechariahs vision, Zec 4:2<\/span>,3<\/span>,11-14<\/span>, though with some little difference. He saw a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. The angel tells him, that these two olive branches which through the two golden pipes did empty the golden oil out of themselves, were the two anointed ones, or the two sons of oil, that stood by the Lord of the whole earth. By which some understand Zerubbabel and Joshua; some, those godly magistrates and priests, which after the captivity the Jewish church should have, and prefigured a gospel ministry, who being filled with knowledge and grace, should feed the Lords church (as pastors after his own heart) with wisdom and understanding, from the gifts and graces of Gods Holy Spirit, which they should receive; which further confirmeth me, that by the two witnesses, Rev 11:3<\/span>, we are to understand a godly magistracy and ministry, or rather the latter only, to whom prophesying most strictly agreeth, and who have a more special relation to the candlesticks here mentioned, by which churches are meant, Rev 1:20<\/span>. <\/P> And the two candlesticks standing before the God of the earth: in Zechariahs vision was but one candlestick, how comes here a mention to be made of two? Mr. Mede confesseth himself at a loss here, unless here another candlestick be added to signify the Gentiles conversion to Christ. Others think that it denoteth the small number of gospel churches that should be left; they were reckoned seven, Rev 1:20<\/span>; here they are reduced to two. Possibly it may denote the different state of Gods church. In the Old Testament God had but one church, viz. that of the Jews; but now he hath many churches, and they are all fed from faithful ministers, as olive branches pouring out their oil of grace and knowledge upon them. <\/P> <\/p>\n 4. standing before the God of theearth<\/B>A, B, C, Vulgate, Syriac, Coptic,<\/I> and ANDREASread “Lord” for “God”: so Zec4:14<\/span>. Ministering to (Lu 1:19<\/span>),and as in the sight of Him, who, though now so widely disowned on”earth,” is its rightful King, and shall at last be openlyrecognized as such (Re 11:15<\/span>).The phrase alludes to Zec 4:10<\/span>;Zec 4:14<\/span>, “the two anointedones that stand by the Lord of the whole earth.” The article”the” marks this allusion. They are “the twocandlesticks,” not that they are the Church, the one<\/I>candlestick, but as its representative light-bearers<\/I> (Greek,<\/I>“phosteres,<\/I>” Php2:15<\/span>), and ministering for its encouragement in a time ofapostasy. WORDSWORTH’Sview is worth consideration, whether it may not constitute asecondary sense: the two witnesses, the olive trees,<\/I> are THETWO TESTAMENTSministering their testimony<\/I> to the Church of the olddispensation, as well as to that of the new, which explains the twowitnesses being called also the two candlesticks<\/I> (the Old andNew Testament churches; the candlestick in Zec4:2<\/span> is but one<\/I> as there was then but one Testament, andone Church, the Jewish). The Church in both dispensations has nolight in herself, but derives it from the Spirit through the witnessof the twofold word, the two olive trees: compare Note,<\/I> see onRe 11:1<\/span>, which is connectedwith this, the reed,<\/I> the Scripture canon,<\/I> being themeasure of the Church: so PRIMASIUS[X, p. 314]: the two witnesses preach in sackcloth, marking theignominious treatment which the word, like Christ Himself, receivesfrom the world. So the twenty-four elders represent the ministers ofthe two dispensations by the double twelve. But Re11:7<\/span> proves that primarily the two Testaments cannot be meant;for these shall never be “killed,” and never “shallhave finished their testimony” till the world is finished.<\/P><\/p>\n These are the two olive trees<\/strong>,…. Or represented by the two olive trees in Zec 4:3<\/span>, which there design Joshua and Zerubbabel; and who in laying out themselves, their gifts and wealth, in rebuilding and finishing the temple, were types of these witnesses, the ministers of the Gospel, in the successive ages of the apostasy; who may be compared to olive trees, because of the oil of grace, and the truth of it in them; and because of the gifts of the Spirit of God bestowed on them, or their having that anointing which teacheth all things; and because they freely impart their gifts, and the golden oil of the Gospel unto others, and also bring the good tidings of peace and salvation by Christ, of which the olive leaf is a symbol; and because they are like the olive tree, fat, flourishing, and fruitful in spiritual things; they are sons of oil, and God’s anointed ones:<\/p>\n and the two candlesticks<\/strong>; which hold forth the light of the word, in the midst of Popish darkness: this shows that churches, as well as ministers, are designed by the witnesses, since the candlesticks are explained of the churches, Re 1:20<\/span>, though the simile well agrees with ministers of the word, who are the lights of the world, or hold forth the light of the Gospel, which is put into them by Christ: and these olive trees and candlesticks are represented as<\/p>\n standing before the God of the earth<\/strong>; ministering unto him, enjoying his presence, and having his assistance, and being under his protection. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, read, “the Lord of the earth”; and so the Complutensian edition; see Zec 4:14<\/span>.<\/p>\n The two olive trees <\/B> ( <\/SPAN><\/span>). The article seems to point to what is known. For this original use of <\/SPAN><\/span> see Rom 11:17<\/span>; Rom 11:24<\/span>. In Zech 4:2<\/span>; Zech 4:3<\/span>; Zech 4:14<\/span> the lampstand or candlestick (<\/SPAN><\/span>) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical.<\/P> Standing <\/B> (<\/SPAN><\/span>). Masculine perfect active participle agreeing with <\/SPAN><\/span> instead of <\/SPAN><\/span> (read by P and cursives) agreeing with <\/SPAN><\/span>, even though <\/SPAN><\/span> (feminine plural article) be accepted before <\/SPAN><\/span> (before the Lord). <\/P> <\/p>\n Two olive trees. See Zechariah 4<\/span>. <\/P> Candlesticks. See Zechariah 4<\/span>, and note on Mt 10:15<\/span>. <\/P> The God. Read kuriou the Lord. Compare Zec 4:14<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “These are the two olive trees,”<\/strong> (houtoi eisin hai duo elaiai) “These (two witnesses) are (exist as) the two olive trees,” Israel and the church, the latter of which was called from among the Gentiles,” as a people for His name’s sake, to be custodian of His worship and service, during the Gentile era on earth, Mat 4:15-17<\/span>; Act 10:37<\/span>; Act 15:13-15<\/span>; Rom 11:13<\/span>; Rom 11:17-21<\/span>; Rom 11:24-25<\/span>; Eph 3:1<\/span>; Eph 3:6-10<\/span>; Eph 3:21<\/span>.<\/p>\n 2) “And the two candlesticks,”<\/strong> (kai hai duo luchniai) and these are (exist as) the two lampstands, or candlesticks,” Israel and the church; the candlestick was the center of Israel’s worship in the tabernacle and temple; and the church of Jesus Christ is declared to be the “candlestick” or the center of divinely approved worship in the New Testament, Mat 5:15-16<\/span>; Rev 1:20<\/span>.<\/p>\n 3) “Standing before the God of the earth,”<\/strong> (hai enopion tou kuriou tes ges hestotes) “who are standing (presenting themselves) before the Lord (Master) of the earth; as armies stand before the king or commander-in-chief, for review, to do his bidding, so do Israel and the church stand side-by-side to witness, as the seam-in-the cloth of the 42 month era of the Gentile and church age end, while Israel’s final half of the 70th week of Jacob’s trouble begins, Rev 11:5-7<\/span>; Dan 9:27<\/span>; Eph 3:21<\/span>; Mat 28:18-20<\/span>.<\/p>\n (4) These are . . .<\/strong>Translate, These are the two olive trees and the two candlesticks which stand before the Lord of the earth. This is the verse which refers us to the vision of Zechariah for the basis of our present vision.<\/em> There, as here, we have the two olive trees, which are explained to be the two anointed ones which stand before the Lord of the whole earth. The explanation is supposed to refer to Zerubbabel and Joshua. or, as others think, to Zechariah and Haggai. At that time these men were the witnesses for God in their land and among their people. But the answer of the angel is general: the olive trees are the two anointed ones which stand, &c. For the vision is general and age-long; it reminds us of the returned Jewish exiles, and of those who were then among them, as anointed witnesses, but it shows us that such witnesses are to be found in more than one era; for it is not Zerubbabel and Joshua who can exhaust the fulness of a vision which is the representation of the eternal truth that the oil of gladness and strength from God will rest on those who rely, not on might or power, but on Gods Spirit. The fact that the witnesses are two is brought more prominently forward here than in Zechariah. There, though the olive trees are two, the candlestick is but one, with seven lamps; here there are two candlesticks spoken of as well as two olive trees. This amplification of the original vision is, perhaps, designed to remind us of the greater latitude of diversity in the new dispensation. Just as in the early chapters of this book we had seven golden candlesticks, which, though one in Christ, yet are spoken of as separate, so here the double aspect, the diverse though united efforts of the two witnesses. are brought into prominence. It may serve to remind us. that the witnesses are to be expected to keep their individuality and to use freely their diverse powers. It is not from one class or with one mode of action that the witnesses come: they may be of the statesman class, like Moses and Zerubbabel; of the prophetic or priestly like Zechariah and Haggai, like Aaron and the later Joshua (Zec. 3:1<\/span>); for men may witness for God, according as the evils of their time and age require it in the State as well as in the Church. The work of <\/strong>Wilberforce, Clarkson, and Howard is a work and a witness for God as well as the work of Chrysostom, Athanasius, and Luther; for the witnesses are raised up to speak against the neglect of humanity as well as against errors in divinity; against a heartless as well as against a creedless Christianity, for both lead back to heathenism. These witnesses are burning and shining lights; in them is centred the light of their age; in them is found the token that the grace of God never fails, but as the Churchs day so shall her strength be. Here, too, we have the pledge that from Him who is both Priest and King the civil rulers as well as the ecclesiastical rulers may draw grace according to their gifts; and from Him, too, all who are made kings as well as priests to God may derive the power to give the double witness of a life anointed by the Spirit of consecration and ruled by the sceptre of righteousness.<\/p>\n 4<\/strong>. <\/strong> Two candlesticks<\/strong> The candlestick<\/strong>, in this book, uniformly represents a church, and the olive trees <\/strong> which supply the oil naturally represent the ministry. Hence the witnesses<\/strong>, as the impersonation of these two bodies, are two<\/strong>. Nothing is more common than the impersonating a collective body in an individual. In this book a nation is a beast, a corrupt church is a harlot. A testifying church and a testifying ministry are two witnesses<\/strong>.<\/p>\n The imagery is based, with free modifications, upon Zec 4:2-13<\/span>. The prophet there sees two candlesticks, (or rather lamps,) into which two olive trees are pouring, through pipes, their golden oil. And these are there said to represent “the two anointed ones that stand by the Lord of the whole earth.” These two are Joshua, representing the priesthood, and Zerubbabel, representing the nation. <\/p>\n Before the God earth<\/strong> Like prime-ministers before their divine Sovereign.<\/p>\n The Two Witnesses.<\/p>\n <\/strong><\/p>\n ‘These are the two olive trees and the two lampstands standing before the Lord of the whole earth.’<\/p>\n The two olive trees appear in Zec 4:3<\/span> and are ‘ the sons of oil (anointed ones) who stand by the Lord of the whole earth’ (Zec 4:14<\/span>). There they refer to Joshua the High Priest and Zerubbabel the Prince, both anointed for their roles in accordance with the laws of Israel. So here are two similar leaders set apart by God as His servants in a time of crisis.<\/p>\n Joshua had his filthy garments removed and was clothed with rich apparel and had a fair turban set on his head (Zec 3:3-5<\/span>). This turban is described in Exo 28:36-38<\/span>. It bears the words ‘holy to the Lord’ on a plate of gold and means that the High Priest is, especially through the sacrificial system, bearing the iniquity of the people in such a way as ensures the acceptability of their gifts and offerings. Later a crown (or crowns) of gold and silver is set on his head (Zec 6:11<\/span>). Both turban and crown designate him as the Branch who will build the Temple of the Lord (Zec 3:8<\/span> with Rev 6:12<\/span>).<\/p>\n Zerubbabel is the one who will prevail ‘not by might, nor by power, but by my Spirit, says the Lord’ (Zec 4:6<\/span>). He has laid the foundations of the house of the Lord and he will finish it (Zec 4:9<\/span>). They are thus two selected men of God whose purpose is to establish the house of God as a witness to the nations.<\/p>\n The imagery in Zechariah is remarkably similar to imagery in Revelation, where what is applied to the individuals in Zechariah is applied to all the redeemed. In Revelation the redeemed washed their garments and made them white in the blood of the Lamb (Rev 7:14<\/span>), compared with the removal of Joshua’s filthy apparel, and the overcomer will receive a crown (Rev 2:10<\/span>) similarly to Joshua, and will be arrayed in white garments (Rev 3:5<\/span>). In Revelation white always replaces the jewelled splendour of the Old Testament. Wisdom and virtue are seen as far above rubies (Job 28:18<\/span>; Pro 3:15<\/span>; Pro 8:11<\/span>; Pro 31:10<\/span>). Thus the robes are white and the stone containing the name is white (Rev 2:17<\/span>).<\/p>\n So Joshua is a ‘type’ of the redeemed. Furthermore, as the New Testament constantly makes clear, it is the redeemed who receive the power of the Spirit. So again Zerubbabel is typical of the redeemed. Thus we may see the two witnesses in Revelation as two representatives of the people of God in Jerusalem, yet representing in themselves the whole church, whose responsibility it is to establish the sanctuary of God (the church of Christ) as a witness to Jerusalem and to the nations.<\/p>\n The witnesses are also ‘two lampstands’. In Revelation 1<\/span> the seven lampstands represent the seven churches, the new Temple of God, the complete church, who are God’s witnesses and light to the world, and each lampstand represents a particular church. In Zechariah 4<\/span> the sevenfold lampstand represents the God of Israel feeding the two sons of oil and also Israel with its function to rebuild the Temple, again as a witness to the world. The lampstands therefore represent the whole true people of God. So the two witnesses stand at the forefront as fulfilling the witness of the church and of true Israel. (That the two witnesses can be both leaders of the church and the whole church compares with how Daniel could speak of kings while including in the word the nations that lay behind the kings).<\/p>\n ‘I WILL GIVE to my two witnesses’ – this remarkable change of expression from ‘it was given’ emphasises God’s deep personal concern for His witnesses. Again and again in Revelation we have seen ‘there was given’ (the phrase appears thirteen times in the book). The activity was God’s but described impersonally. But to these two witnesses God gives directly. God is actively involved. This brings out the vital nature of their ministry. And what will He give? He will provide them with all that they need to complete their task, including the Spirit’s power (as with Zerubbabel).<\/p>\n ‘Two witnesses’. The testimony of two witnesses was required before a legal verdict could be given (Deu 19:15<\/span>). These witnesses therefore are symbolic of a satisfactory and complete witness. In Genesis 19<\/span> we learn that when God would judge Sodom and Gomorrha he sent two angels to judge whether the cities were worthy of destruction. When they had assessed the situation they arranged for the deliverance of all who would listen (Lot and his family) and they then returned and gave their verdict to God and the cities were then destroyed. These are almost certainly symbolically in mind here (Rev 11:8<\/span>). But there is no reason to think that in Revelation they are angels, which is why they are connected with the two olive trees and the two lampstands. So the ‘two witnesses’ here are all those who bear testimony to God and bear witness against the sins of men, especially as represented by two effective leaders or ‘prophets’ (Rev 11:10<\/span>).<\/p>\n As we will have cause to see the two witnesses are also intended to represent Moses and Elijah, who themselves represented and summed up the Law and the prophets, and who as such testified of Jesus at His transfiguration, and ‘spoke of His decease which He would accomplish at Jerusalem’ (Luk 9:30-31<\/span>) a decease which is firmly in mind here (Rev 11:8<\/span>). So ‘Moses’ and ‘Elijah’ will again testify of Him, not literally, but through like-minded representatives in Jerusalem, who utilise the Law and the Prophets (similarly to the way that John the Baptiser was ‘the Elijah that was to come’).<\/p>\n So the church and its leaders will give its testimony in these final days in the face of persecution and will suffer opposition and tribulation. John is again seeking to bolster up the church in the face of tribulation to come.<\/p>\n ‘Clothed in sackcloth’. This was the rough garment of hair associated with prophets (Zec 13:4<\/span>; 2Ki 1:8<\/span>; Mar 1:6<\/span>). It also signified grief and distress (e.g. Gen 37:34<\/span>; 2Sa 3:31<\/span>). David clothed himself and the people in sackcloth when he was seeking to divert God’s judgment (1Ch 21:16<\/span>), and the spiritual leaders of the people were to lie in sackcloth when offerings to God were not forthcoming because of famine (Joe 1:13<\/span>). Thus it denotes humility, earnestness in prayer and grief over sin. These witnesses then, either spiritually, or through physically wearing sackcloth, are examples of humility, earnestness in prayer and grief over sin.<\/p>\n Rev 11:4<\/span> . The two witnesses of Christ (Rev 11:3<\/span> ) are further characterized in their nature and calling, and that, too, from Zec 4<\/span> ; for the definite art., ., ., points back to this, as the entire verse is based upon the sense and expression of Zec 4<\/span> . There Zech. beholds a golden candlestick with seven lamps, the symbol of the Church of God, [2833] besides two olive-trees, to the right and left of the candlestick, which receives from them its oil. The two (LXX.) designate, besides the , “two anointed ones that stand by the Lord of the whole earth;” [2834] viz., the two defenders and guardians of the theocracy given by God,<\/p>\n Zerubbabel and the high priest Joshua; [2835] but the symbol represents that only by the Spirit of God, and not by man’s own power, the restoration of the kingdom of God can be effected, Rev 11:6<\/span> . With this symbol of Zech., John agrees when he designates the two witnesses of Christ as <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , and as <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . The latter expression, whose harsh incorrectness ( <\/p>\n <\/em><\/strong> ) is explicable by the reference to the persons represented under the symbols of <\/em><\/strong> and <\/em><\/strong> , [2836] designates as little as the corresponding words in Zech. the two witnesses as representatives of the Church against the world, [2837] but as servants of God, [2838] who is here called, accordingly, the Lord of the world, [2839] because he shall establish the fact that he is the Almighty, who sends his servants into their office, and protects them against all enemies, Rev 11:5<\/span> , and to the terror of their enemies can glorify [2840] the , Rev 11:10<\/span> sqq. Deviating, however, from Zech., John designates the two witnesses, not only as two , but also as two . He, of course, derives this symbolical idea from Zech., but gives it another application; for what is said here is neither concerning the kingdom of God in itself, nor its up-building through Christ’s two witnesses, but concerning a judgment upon “the holy city,” during which the two witnesses preach repentance, and that, too, in vain, Rev 11:7<\/span> sqq. In no respect have the two witnesses aught to do with the preservation of the temple. [2841] The idea of the one in the sense of Zech. has therefore no place here. But John comprehends the symbol of the in essentially the same significance as that of the , when, precisely in the sense of Zec 4:6<\/span> , he portrays what was just before expressed in clear words ( . . ); viz., that the efficiency of the two witnesses depends upon the Divine Spirit, not upon their own power, and hence becomes truly prophetic. John, therefore, describes the prophetic character of the two witnesses of Christ as like those two anointed ones in Zech.; but that he will not express the identity of the persons, nor designate the two witnesses as Zerubbabel and Joshua, who then must be regarded as repeated, follows partly from the deviation from Zech., and partly from other specifications in the context, Rev 11:3<\/span> , Rev 11:5<\/span> sqq. [2842]<\/p>\n [2833] Cf. Rev 1:20<\/span> .<\/p>\n [2834] LXX.: .<\/p>\n [2835] Cf. Rev 3:1<\/span> sqq.<\/p>\n [2836] Cf. Rev 5:13<\/span> . Winer, p. 499.<\/p>\n [2837] Against Ebrard, who understands the as the Persian ruler of the world, and accordingly, in this passage, the as “the Lord of this world.”<\/p>\n [2838] Rev 8:2<\/span> . Cf. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n