And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

Then the disciples understood that he spake unto them of John the Baptist.

The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

But if we shall say, Of men; we fear the people; for all hold John as a prophet.

For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;

And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

22:8 unto the judges. The word “judges” here and in Exodus 22:9 is elohim, the Hebrew word for “God.” It is a plural noun, and is sometimes rendered “gods” (e.g., Psalm 82:1). These judges were authorized to enforce God’s law and thus were considered, when sitting in judgment, as representing Him. See the reference by the Lord Jesus in John 10:34,35.

23:3 a poor man. Although believers are frequently exhorted to help the poor (e.g., I John 3:17), they are not to be favored judicially in a dispute merely because they are poor; justice is to be applied without any regard to the wealth or the poverty of the disputants.

24:10 saw. How these men could “see God” and yet live (contrast Exodus 33:20), is perhaps resolved by the reference to this event in Deuteronomy 4:12: “And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude: only ye heard a voice.” No man has seen God in His triune essence at any time (John 1:18). Thus no man can–or should ever attempt–to make an image of the Godhead. This supper in the presence of God, as the great covenant of the law had been accepted by the people and sealed with a blood sacrifice on the twelve-pillared altar, is a type of the coming “marriage supper of the Lamb” (Revelation 19:6-9).

24:10 the God of Israel. This appearance of God to the elders was a theophany, a pre-incarnate appearance of the Lord Jesus Christ. Note John 1:18; I Timothy 6:16.

25:17 make a mercy seat. The mercy seat was a “seat” only in the sense that it was, in effect, God’s throne when He would meet with His people. It served as a covering for the ark and also was where the sacrificial blood was sprinkled on the Day of Atonement (Leviticus 16:14, 15). In the New Testament, the word for “mercyseat” (Hebrews 9:5) is the same word translated “propitiation” (I John 2:2; 4:10).

25:31 make a candlestick. The golden candlestick ( Hebrew menorah), or lamp stand, both provided light in the tabernacle and symbolized the divine light in which God dwells and which, through Christ, we follow as “the light of the world” (John 8:12).

33:13 thy way. After the indescribable experience with God on the mountain, followed by the traumatic confrontation with Aaron and the people when he came down, Moses urgently needed some special assurance from God. Accordingly, he begged God to show him both His way and His glory (Exodus 33:18). Note John 1:14; 14:6.

33:20 shall no man see me. Note John 1:18; I Timothy 6:16; etc. No man can see God in the glory of His triune personal presence, but He often revealed Himself through “the angel of His presence” (e.g., Isaiah 63:9), that is, a pre-incarnate “theophany” of Christ.

1:3 burnt sacrifice. Burnt offerings were offered first of all by Abel (Genesis 4:4), as well as by the later patriarchs. It is the first of the five types of offerings mentioned in Leviticus as incorporated into the ceremonial law of Israel. In order to make a true atonement (or “covering”) for sins, the blood of a spotless animal must be shed, thereby anticipating the eventual offering of the sinless blood of the Lamb of God as a once-for-all offering for the sin of the world (John 1:29; I Peter 1:18-20; Hebrews 10:10).

9:8 for himself. Even though Aaron had just been anointed as high priest, with all his holy garments (Leviticus 8:7-9, 12), it was still necessary for Aaron to offer a sin offering for himself. Similarly, it is still essential for believers today to receive daily cleansing from sin (I John 1:7,9) through Christ.