《【幸运飞艇走势分析软件】欢迎访问》I. The contrast.
II. Such, then, is the contrast; and now let us turn, in the second place, to the reason of it. Why were those ancient sacrifices so often repeated? and why was ours once and for ever? The same passage that brings out the contrast explains the reason of it; and the reason is that, p. 24in themselves, they have no saving power, and that ours has. They were ineffectual for the blotting out of sin, but the one offering of our Blessed Lord was perfectly effectual in the very point where they failed. There was as great a contrast in respect of efficiency as there was in respect of frequency; and, in fact, the repetition was the result of weakness, as the oneness was the result of complete sufficiency. This insufficiency is placed in two points of view in the chapter, for we are there taught, first, that these sacrifices could not take away sin, and, secondly, that they could not satisfy the conscience.
How gloriously different is the one sacrifice of the Son of God! It, and it alone, was sufficient for all the sins of the whole world. The substitution of the Son of God for the sinner satisfied the whole law, and cleared away the whole curse. It not only in God’s counsels removed the guilt, but it reaches the very depths of the human heart, and gives peace to the conscience wounded for sin. Observe the words in ix. 13, 14, as contrasted with those in x. 2. In x. 2 we are taught, that if those sacrifices could have purged the conscience, they would have ceased. But in ix. 14 we read, that through the sacrifice of our blessed Lord, this very thing is done; for the Apostle says:—“How much more shall the blood of Christ, who through the Eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?” The one sacrifice was effective to purge the conscience; while all the whole multitude of often-repeated offerings left the conscience just p. 27where it was; without rest, without peace, without any real satisfaction, under the painful pressure of a deeply-felt sin. Let us never forget this great result; for it shows that we have that which the Jew, in his sacrifices taken alone, could never have—a conscience at rest, a conscience set free, because all sin is blotted out for ever; a conscience released from its burden, because the Lord Jesus Christ, the Son of God, was a divinely-appointed substitute for guilt.
The text stands very near the conclusion of a most important argument, in which the Apostle has been drawing the contrast between the Jewish sacrifices under the ceremonial law and the one perfect sacrifice wrought out for us by p. 19the Son of God on the cross. The contrast commences with the 25th verse of the 9th chapter, and extends to the 14th verse of the 10th; after which we are led to the practical application of the whole epistle. Let us, then, first, carefully study the point of contrast, and then the reason of it.
But now, believing that there is no change whatever in the bread and wine—that the bread remains bread, and the wine wine, what shall we say of the practice of adoring the bread as God Himself? What can we say of it? What is our duty to say of it? I doubt not that some may think me very uncharitable and bigoted, but these are days in which the truth must be spoken, and that truth I firmly believe to be that such worship is idolatry. I do not doubt that many are sincere and conscientious in adopting it. But that does not touch the question. Sincerity does not prove truth. Are there none sincere when they sacrifice their lives under the car of Juggernaut? Was not Saul of Tarsus sincere when he persecuted the Lord Jesus in the persons of His people? I fully admit likewise that the worship may in some be based on a deep sense of love and reverence for our blessed Lord. But, again, that does not touch the question. If it is bread, it is idolatry to worship it as God. If it be still a lifeless wafer, it is idolatry to adore it as a living Saviour. God forbid that I should speak harshly of many who have set us an example of self-denial; and p. 16it is in no harsh spirit that I speak as I do. We should rather feel the most tender compassion for conscientious persons, who have been thus misled. But whatever we may think of motives, it is impossible to alter the facts, and I see not how we can avoid the conclusion that such worship is an awful sin in the sight of God. It is almost impossible to turn aside the stern reproof of God by the ministry of His prophets, Isa. xliv. 16, 17: “He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire: And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.”
There are many points of deep instruction in this passage, but we have not time to dwell on them. Here is the foundation of the whole message, viz. a double imputation—the imputation of sin to the Lord Jesus, and the imputation of righteousness to all that are in Him. p. 67There is the tender earnestness of entreaty, which does not merely lay the message before the sinner and leave it there, but with a compassionate urgency in the Lord’s name beseeches and entreats. And there is the most remarkable fact, that these words are not addressed to the heathen, or to those who had never heard of Christ; but to a Church of professing believers, all baptized into the name of Jesus: so that we are brought to the conclusion, that amongst the baptized Christians in the Church of Corinth there were those to whom it was still needful to make the appeal—“We beseech you in Christ’s stead, be ye reconciled to God.” Does not that fact teach us, that amongst ourselves the same message may be equally necessary, and that, although we are all baptized, and all professing Christians, there are yet those amongst us who must be brought back to the great elementary question of their reconciliation to God; for they are not yet reconciled, and not yet accepted through His grace? To all such persons, then, must we speak as St. Paul did; and if any present are not yet reconciled, not yet forgiven, not yet justified before God, look, we beseech you, at the cross of Christ; look at His substitution of p. 68Himself for sinners; look at the hope of full forgiveness set before you through His blood; and listen, I implore you, to the words spoken by His own authority,—“As though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”
Then, again, with the place there has been a complete change in His employment. He was here to found His kingdom and to make atonement. He is there to carry out the results of that atonement and to reign. His office was represented by the high priest of old, who first in the outer court offered the sacrifice, and p. 7afterwards went in before the mercy-seat to sprinkle the blood. So Christ Jesus here on earth offered Himself as the sacrifice, and now He is gone into the holy of holies there to present the blood before the mercy-seat of God. Thus He is described by St. Peter (Acts, v. 31) as being exalted to be a “Prince and a Saviour;” a Prince, because He is exalted as King of kings and Lord of lords; a Saviour, because as a living friend, He is saving those whom, when on earth, He redeemed by His blood. Every passage, therefore, which describes Him in His present condition, represents Him as in the possession of living power. Sometimes He is said to be reigning, as (1 Cor. xv. 25), “He must reign till He hath put all enemies under His feet.” Sometimes we see Him as the Priest (Heb. iv. 14), “Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God.” Sometimes He is the Advocate (1 John, ii. 1, 2), “If any man sin we have an Advocate with the Father, Jesus Christ the righteous;” and sometimes He is the loving Friend, watching the struggles of His faithful disciples, and waiting to welcome His dying servant in the solemn moments of his rough and stormy martyrdom. p. 8“Behold,” said Stephen, “I see the heavens opened, and the Son of Man standing at the right hand of God;” and so, having seen it, he followed up the vision by the dying prayer, “Lord Jesus, receive my spirit.” (Acts, vii. 56.)Institute of Plasma Physics, Hefei Institutes of Physical Science (ASIPP, HFIPS) undertakes the procurement package of superconducting conductors, correction coil, superconducting feeder, power supply and diagnosis, accounting for nearly 80% of China's ITER procurement package.
"I am so proud of our team and it’s a great pleasure for me working here," said BAO Liman, an engineer from ASIPP, HFIPS, who was invited to sit near Chinese National flay on the podium at the kick-off ceremony to represent Chinese team. BAO, with some 30 ASIPP engineers, has been working in ITER Tokamak department for more than ten years. Due to the suspended international traveling by COVID-19, most of the Chinese people who are engaged in ITER construction celebrated this important moment at home through live broadcasting.
One of ASIPP’s undertakes, the number 6 poloidal field superconducting coil (or PF6 coil) , the heaviest superconducting coil in the world, was completed last year, and arrived at ITER site this June. PF6 timely manufacturing and delivery made a solid foundation for ITER sub-assembly, it will be installed at the bottom of the ITER cryostat.
Last year, a China-France Consortium in which ASIPP takes a part has won the bid of the first ITER Tokamak Assembly task, TAC-1, a core and important part of the ITER Tokamak assembly.
Exactly as Bernard BIGOT, Director-General of ITER Organization, commented at a press conference after the ceremony, Chinese team was highly regarded for what they have done to ITER project with excellent completion of procurement package.
The kick-off ceremony for ITER assembly (Image by Pierre Genevier-Tarel-ITER Organization)
the number 6 poloidal field superconducting coil (Image by ASIPP, HFIPS)
ITER-TAC1 Contract Signing Ceremony (Image by ASIPP, HFIPS)
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