《App下载大佬彩票【和值计算公式】》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.
One thing is perfectly clear, that these sacrifices are not a supplement to the one great sacrifice for sin. They are not intended to supply any deficiency in the great work of our Blessed Lord. There is no deficiency there; and if there were, nothing that we could do would supply it. There is no deficiency, for by the “one offering He hath perfected for ever them that are sanctified.” And if there were deficiency, how could man supply it? Is there not something dreadful in the thought of a patchwork atonement, partly by the Son of God and partly by man; partly perfect, and partly imperfect; partly pure in all the infinite purity of God, and partly defiled with all the defilements of a fallen and sinful manhood? No! the propitiation is perfect, unmixed, and undefiled for ever. It is the sacrifice of the Son of God, and it stands alone for all eternity.THE MASS.
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.
3. Once more: the sacrifice involves the free gift of money. Money with most men lies very near the heart. Open the heart, and you open the purse. Let the heart become dull, lifeless, cold, and unfeeling, and the purse soon closes. Thus the sacrifice of Self is almost sure to lead to the offering of money. Cold hearts give little; but when the heart is full the offerings flow freely. The men of Macedonia were poor people, but no sooner had they given their own selves to the Lord than “the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality.” Now these offerings p. 39are described in the Scriptures as a sacrifice to God. St. Paul alludes to them, in Philip, iv. 18. It is not perfectly clear whether he alludes to a contribution towards his own maintenance, or to the collection in which he took so deep an interest for the poor saints in Jerusalem; but, either way, he describes the offerings as an odour of a sweet smell, a “sacrifice acceptable, well pleasing to God.” This gives a delightful view of contributions in a right spirit for the service of the Lord. It shows that the free and generous giver thereby offers a sacrifice well pleasing to God. It rebukes at the same time the niggardly and parsimonious spirit, the spirit that gives reluctantly, and complains of many calls. Yet I verily believe that to give freely can scarcely be called a sacrifice, for no money gives so much pleasure as that freely offered to the Lord’s service; and no people enjoy property so much as they do who are free and open-hearted givers. I have not the slightest hesitation, therefore, in appealing to you for free and generous offerings, for I can say as St. Paul said (Philip, iv. 17), “I desire fruit that may abound to your account;” and I am thoroughly persuaded, that no person who is induced to give freely will ever repent of p. 40“a sacrifice acceptable and well pleasing to God.”I have quoted the passage from Rome in which it says there is “body, soul, and divinity.” But what does any one of those passages say about soul and divinity? If He had meant to teach us that the bread was changed into His broken body, what one word is there about the soul, or the Godhead? All that is added by Rome, and the whole fabric of superstition based upon it is without a shadow of foundation in the word of God. It is a vast superstructure, but, as far as the teaching of Holy Scripture is concerned, utterly baseless.
In every work carried on by man we are perfectly certain to meet with human infirmity, and human error; and the work of the ministry forms no exception to the rule. It is carried on by common men, with common flesh and blood, exposed to the common temptations of common life, so that we are sure to find in it the common failures of our common humanity. Yet, with all this, it fills a most important place in the life of all of us. It not only imparts a distinctive character to our public worship, but it reaches our home life; so that there is not a family in a parish that is not, in some way or other, more or less affected by the ministry in p. 47the Church. The influence may not always be for good, but it always exists. In some cases it may be simply negative, and actually do harm by not doing good. In some cases it may be positively mischievous, as when it is made the means for the dissemination of deadly error. While in many it is made God’s means for conferring incalculable blessings; so that through it the young are instructed, the careless awakened, inquirers directed to the Lord Jesus Christ, and the children of God confirmed in faith and aroused to holy energy for their Lord. The position of a clergyman is such that the influence of his ministry is sure to be felt throughout his parish. He has the sacred privilege of leading the worship of the religious portion of his people. They are all brought into contact with his office, and all are, some way or other, affected by the manner in which that office is fulfilled.
This, then, is the mighty work of God in Christ: and this passage proves its nature; and shows that it consists, not in the change of disposition p. 53in man, but in the non-imputation of sin on the part of God,—“To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them.” You observe that the words teach that there were trespasses and real guilt: such trespasses that, if they were imputed, or allowed to stand for the condemnation of the sinner, there could be no reconciliation, and the sinner must die. But God in Christ does not impute our trespasses unto us: and, therefore, the barrier is removed; and in Him there is complete reconciliation. But we have not yet done with the subject; for the question arises, How is it consistent with the righteousness of God, that He should thus not impute trespasses to those who are really guilty? What has become of His government, if real guilt is not reckoned to the real sinner? The question is answered in v. 21: for we are there taught that guilt is not imputed to us, because, in the marvellous counsel of God, it has been imputed to the Lord Jesus Christ in our stead: for look at his words,—“For He hath made Him who knew no sin to be sin for us, that we might be made the righteousness of God in Him.” There is no explanation of this passage, except that He who knew no sin was p. 54reckoned sinful, in order that we, who are deeply sunk in sin, might be reckoned righteous. Sin is not imputed to man; because the Lord Jesus Christ became our substitute; and it has been imputed to Him in our stead.
p. 6The words teach us that at the present time our Blessed Lord and Saviour is at the right hand of God, and they suggest two subjects, His place, and His employment.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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