“The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV)
From the website: Monergism. Much more here.
“This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from him to any other.” – London Baptist Confession
Christ alone (Solus Christus, Solo Christo), is one of the five Solas of the Reformation. It emphasizes that the death and resurrection of Jesus Christ is not only necessary for salvation but sufficient to save to the uttermost. That no amount of human works or merit can contribute to Christ’s finished priestly work. Christ’s all-sufficiency means, by implication, that we are insufficient of ourselves. Indeed the Scripture says “Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God.” (2 Corinthians 3:5)
“I must listen to the gospel. It tells me not what I must do, but what Jesus Christ the Son of God has done for me.” – Martin Luther
“The heart of the gospel is not about us. The heart of the gospel is Christ for us (Christus pro nobis). This was the essence of Paul’s message: that Christ came for us, to do for us what we could not and would not do. He obeyed. He was crucified. He was raised. He is ascended. He is returning. The medieval church turned the gospel into a message about what Christ is doing in us, by grace, in sanctification, and about what we must do to do our part in order to benefit: cooperate with grace. The good news is that we have no part, not in this story. We’re recipient. We’re beggars; we’re not contributors to the story.” – R. Scott Clark
“Christ stepped in, took the punishment upon himself and bore the judgment due to sinners. With his own blood he expiated the sins which made them enemies of God and thereby satisfied him…we look to Christ alone for divine favour and fatherly love! …Hence Christ is called “King of peace” (Is. 9:6) and “our peace” (Eph 2:14) because he quiets all agitations of conscience. If we ask the means, we must come to the sacrifice by which God has been appeased. For anyone unconvinced that God is appeased by that one atonement in which Christ endured his wrath will never cease to tremble. In short, we must seek peace for ourselves solely in the anguish of Christ our Redeemer.”
– John Calvin, Institutes of the Christian Religion 2.16.2
Zechariah and Elizabeth were barren; Israel was barren. The childlessness of a godly couple in their old age is mirrored by the spiritual dryness of the of the people of God. Israel had not heard a prophetic voice for centuries. No man living could recall hearing a prophet. Zechariah, an Aaronic priest who is chosen by lot, burns incense at the hour of prayer. It is then he is met by Gabriel, who announces the birth of a son, who is to be named John. All of his and Elizabeth’s hopes and prayers were answered, although Zechariah cannot believe it. He is struck silent. The reproach upon Israel was soon to be lifted, just as the reproach of childlessness was from Elizabeth.
It may seem odd that Luke spends so much time on the birth story of the forerunner of Christ. It does not seem so odd, however, when the greater story is considered: a priest, of the tribe of Levi is burning incense in the temple, according to the Law, following the centuries-old ceremonies that demand repetition daily. During this temple ministry, a son is promised, but not one who will be a priest like his father. John will be a prophet, in the spirit of Elijah; the first prophet in centuries. Something new is coming.
Note also that John, of the tribe of Levi, will prepare the way for the final High Priest (Hebrews, chapters 5-8), the Saviour, the “Lamb of God who takes away the sins of the world.” (John 1:29). “He must increase, but I must decrease” (John 3:30). Levi gives way to Judah. Someone New has come.
In that same Holy Place in Herod’s great temple, Zechariah receives the first indications that the temple system is not eternal, but shall be declared irrelevant in the Kingdom of God. John will not carry on the temple traditions, but announce a new atoning sacrifice in Christ. Levi gives way to Judah.
In all of Christ’s ministry there is no miraculous sign or event in the temple, until the last day of the temple’s place in God’s economy: “ . . . And the curtain of the temple was torn in two” Luke 23:45. Jesus taught that the temple is to be destroyed. Because of the cross, its purpose is finally complete. It can now serve no other purpose. Limited access to God, restricted to the priesthood, is over. Access now is for “. . . as many as were appointed to eternal life . . . (Acts 13:48).
The ceremonial Law is now complete, and the old covenant is ratified.
In a ceremony in the Holy Place, the end of the Holy Place is foretold.