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The death of the Lord Jesus Christ is a subject of never-failing interest to all who study prayerfully the Scripture of Truth.
主耶稣基督的死，是一切以祷告之心查考真理之圣言的人永不枯竭的主题。
This is so not only because the believer’s all, both for time and eternity, depends upon it, but also because of its transcendent uniqueness.
这不仅因为信徒今生与永恒的一切都系于此，也因为它具有超越一切的独特性。
Four words appear to sum up the salient features of this mystery of mysteries: the death of Christ was natural, unnatural, preternatural, and supernatural.
四个词似乎概括了这“奥秘中的奥秘”的主要特征：基督的死是自然的（natural）、非自然的（un-natural，反常的）、超自然前定的（preternatural，预先定旨的），以及超自然的（supernatural）。
A few comments seem called for by way of definition and amplification.
因此，有必要作一些界定性的说明与阐释。
First, the death of Christ was natural.
第一，基督的死是自然的。
By this we mean that it was a real death.
我们的意思是，这是真实的死亡。
It is because we are so familiar with the fact of it that the above statement appears simple and commonplace,
正因为我们对这一事实如此熟悉，上述陈述才显得简单而司空见惯，
yet what we here touch upon is to the spiritual mind one of the main elements of wonderment.
然而，对属灵的心思而言，我们在此所触及的却是最令人惊奇的要素之一。
The One who was “taken, and by wicked hands” crucified and slain was none less than Immanuel (Act 2:23).
那位“被交与人，用无法之人的手钉在十字架上杀了”的，正是以马内利（使徒行传 2:23）。
The One who died on Calvary’s Cross was none other than Jehovah’s “fellow” (Zechariah 13:7).
那位死在各各他十字架上的，正是耶和华的“同伴”（撒迦利亚书 13:7）。
The blood that was shed on the accursed tree was divine—”The church of God which he purchased with his own blood” (Act 20:28).
在那被咒诅的木头上所流的血是神性的——“神的教会，就是祂用自己血所买来的”（使徒行传 20:28）。
As says the apostle, “God was in Christ, reconciling the world unto himself” (2 Corinthians 5:19).
正如使徒所说：“神在基督里，叫世人与自己和好”（哥林多后书 5:19）。
But how could Jehovah’s “fellow” suffer?
然而，耶和华的“同伴”怎能受苦呢？
How could the eternal One die?
那永恒者怎能死亡呢？
Ah, He who in the beginning was the Word, who was with God, and who was God, “became flesh.”
啊，那起初就是道，与神同在、且就是神的，竟然“成了肉身”。
He who was in the form of God took upon Him the form of a servant and was made in the likeness of men;
那本有神形像的，反倒取了仆人的形像，成为人的样式；
“and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phi 2:8).
“既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上”（腓立比书 2:8）。
Thus having become incarnate, the Lord of glory was capable of suffering death,
因此，既已道成肉身，荣耀的主就能够承受死亡，
and so it was that He “tasted” death itself.
于是，祂亲自“尝了”死亡。
In His words, “Father, into your hands I commend my spirit,” we see how natural His death was.
在祂所说的“父啊，我将我的灵魂交在你手里”这句话中，我们看见祂的死是何等自然。
The reality of it became still more apparent when He was laid in the tomb, where He remained for three days.
当祂被安放在坟墓中，并在那里停留了三日之久时，这死亡的真实性就更加明显。
Second, the death of Christ was un-natural.
第二，基督的死是非自然的。
By this we mean that it was abnormal.
我们的意思是，这乃是反常的。
Above we have said that in becoming incarnate, the Son of God became capable of suffering death.
前文我们已经说过，神的儿子因道成肉身而具备了承受死亡的可能性。
Yet it must not be inferred from this that death therefore had a claim upon Him;
但绝不可由此推断说死亡因此就对祂拥有权利；
far from this being the case, the very reverse was the truth.
事实恰恰相反。
Death is the wages of sin, and He had none.
死亡是罪的工价，而祂毫无罪。
Before His birth it was said to Mary, “that holy thing which shall be born of you shall be called the Son of God” (Luke 1:35).
在祂降生之前，天使曾对马利亚说：“所要生的圣者，必称为神的儿子”（路加福音 1:35）。
Not only did the Lord Jesus enter this world without contracting the defilement attaching to fallen human nature,
主耶稣不仅进入这世界时未曾沾染堕落人性的污秽，
but He “did no sin” (1 Peter 2:22),
而且祂“并没有犯罪”（彼得前书 2:22），
had “no sin” (1 John 3:5),
“祂并没有罪”（约翰一书 3:5），
“knew no sin” (2 Corinthians 5:21).
“祂并不知罪”（哥林多后书 5:21）。
In His person and in His conduct He was the Holy One of God “without blemish and without spot” (1 Peter 1:19).
在祂的位格与行为上，祂都是神的圣者，“无瑕疵、无玷污”（彼得前书 1:19）。
As such, death had no claim upon Him.
因此，死亡对祂毫无权利。
Even Pilate had to acknowledge that he could find in Him “no fault.”
甚至彼拉多也不得不承认，在祂身上查不出“什么罪来”。
Hence we say, for the Holy One of God to die was un-natural.
所以我们说，神的圣者竟然死亡，乃是非自然的。
Third, the death of Christ was preternatural.
第三，基督的死是超自然前定的（preternatural）。
By this we mean that it was marked out and determined for Him beforehand.
我们的意思是，这死亡是预先为祂所标定、所决定的。
He was the Lamb slain from the foundation of the world (Rev 13:8).
祂是“从创世以来被杀的羔羊”（启示录 13:8）。
Before Adam was created, the Fall was anticipated.
在亚当被造之前，堕落已经被预见。
Before sin entered the world, salvation from it had been planned by God.
在罪进入世界之前，神已经计划了从罪中拯救。
In the eternal counsels of Deity,
在神性的永恒旨意中，
it was fore-ordained that there should be a Savior for sinners,
早已预定要有一位为罪人预备的救主，
a Savior Who should suffer, the Just for the unjust,
一位要受苦的救主，义的代替不义的，
a Savior Who should die in order that we might live.
一位要死，使我们得以活的救主。
And “because there was none other good enough to pay the price for sin,”
并且“因为再没有别人足够良善，能够付清罪的代价”，
the only-Begotten of the Father offered Himself as the Ransom.
父的独生子就将自己献上，作为赎价。
The preternatural character of the death of Christ has been well termed the “undergirding of the Cross.”
基督之死的这种超自然前定性，恰当地被称为“十字架的根基”。
It was in view of that approaching death that God “justly passed over the sins done aforetime” (Rom 3:25 R.V.).
正是因着那即将来临的死亡，神才“公义地宽容了先前所犯的罪”（罗马书 3:25，修订版）。
Had not Christ been, in the reckoning of God, the Lamb slain from the foundation of the world,
若在神的计算中，基督并非从创世以来被杀的羔羊，
every sinning person in the Old Testament times would have gone down to the Pit the moment he sinned!
那么旧约时代每一个犯罪的人，在犯罪的那一刻就都会下到坑中！
Fourth, the death of Christ was supernatural.
第四，基督的死是超自然的。
By this we mean that it was different from every other death.
我们的意思是，这死亡与一切其他的死亡都不同。
In all things He has the pre-eminence.
在凡事上，祂居首位。
His birth was different from all other births.
祂的降生不同于一切其他的降生。
His life was different from all other lives.
祂的生命不同于一切其他的生命。
And His death was different from all other deaths.
而祂的死亡也不同于一切其他的死亡。
This was clearly intimated in His own utterance upon the subject—
这一点在祂自己关于此事的宣告中已经清楚表明——
“Therefore does my Father love me, because I lay down my life, that I might take it again.
“我父爱我，因我将命舍去，好再取回来。
No man takes it from me, but I lay it down of myself.
没有人夺我的命去，是我自己舍的。
I have power…to take it again” (John 10:17-18).
我有权柄……取回我的命来”（约翰福音 10:17–18）。
A careful study of the Gospel narratives which describe His death furnish a sevenfold proof and verification of His assertion.
仔细查考福音书中描述祂之死的记载，便提供了七重的证明与印证，证实了祂的宣告。
(1) That our Lord “laid down his life,” that He was not powerless in the hands of His enemies, comes out clearly in John 18, where we have the record of His arrest.
（一）我们的主“舍了自己的命”，并非在仇敌手中毫无能力，这一点在约翰福音第十八章祂被捉拿的记载中清楚显明。
A band of officers from the chief priests and Pharisees, headed by Judas, sought Him in Gethsemane.
一队从祭司长和法利赛人那里来的差役，由犹大带领，在客西马尼园寻找祂。
Coming forward to meet them, the Lord Jesus asks, “Whom seek you?”
主耶稣上前迎着他们，问说：“你们找谁？”
The reply was, “Jesus of Nazareth,” and then our Lord uttered the ineffable title of deity, that by which Jehovah had revealed Himself of old to Moses at the burning bush—”I AM.”
他们回答说：“拿撒勒人耶稣。”于是我们的主说出了那不可言喻的神性称号，就是耶和华昔日在燃烧的荆棘中向摩西启示自己的名——“我是”（I AM）。
The effect was startling.
其效果令人震惊。
We are told “they went backward, and fell to the ground.”
经上告诉我们：“他们就退后倒在地上。”
These officers were awestruck.
这些差役惊骇不已。
They were in the presence of incarnate Deity and were overpowered by a brief consciousness of divine majesty.
他们正站在道成肉身之神的面前，被神性威严短暂的显现所制服。
How plain it is then that had He so pleased, our blessed Savior could have walked quietly away, leaving those who had come to arrest Him prostrate on the ground!
由此可见，若祂愿意，我们蒙福的救主完全可以从容离去，让那些前来捉拿祂的人仍俯伏在地！
Instead, He delivers Himself up into their hands and is led (not driven) as a lamb to the slaughter.
然而，祂却将自己交在他们手中，被牵去（不是被驱赶），如同羊羔被牵到宰杀之地。
(2) Let us now turn to Matthew 27:46—the most solemn verse in all the Bible—”And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama, sabachthani? that is to say, My God, my God, why have you forsaken me?”
（二）现在让我们转到马太福音 27:46——整本圣经中最庄严的一节——“约在申初，耶稣大声喊着说：‘以利！以利！拉马撒巴各大尼？’就是说：‘我的神，我的神，为什么离弃我？’”
The words which we would ask the reader to observe carefully are here placed in italics.
我们请读者特别留意的词语，在此以斜体标出。
Why is it that the Holy Spirit tells us that the Savior uttered that terrible cry “with a loud voice”?
为什么圣灵要告诉我们，救主是“用大声”喊出这可怕的呼求呢？
Most certainly there is a reason for it.
毫无疑问，这是有原因的。
This becomes even more apparent when we note that He has repeated them four verses lower down in the same chapter—”Jesus, when he had cried again with a loud voice, yielded up the spirit” (Mat 27:50).
当我们注意到同一章往下四节又再次提到——“耶稣又大声喊叫，气就断了”（马太福音 27:50）——这一点就更加明显了。
What then do these words indicate?
那么，这些话表明了什么呢？
Do they not corroborate what has been said in the above paragraphs?
它们岂不印证了前文所说的吗？
Do they not tell us that the Savior was not exhausted by what He had passed through?
它们岂不告诉我们，救主并未因所经历的一切而精疲力竭吗？
Do they not intimate that His strength had not failed Him?
它们岂不暗示祂的力量并未衰竭吗？
that He was still master of Himself, that instead of being conquered by death, He was but yielding Himself to it?
岂不表明祂仍然完全掌控自己，并非被死亡征服，而是主动将自己交付给死亡吗？
Do they not show us that God had “laid help upon one that was mighty” (Psalm 89:19)!
它们岂不向我们显明，神已经“把帮助加在那有能者身上”吗（诗篇 89:19）！
(3) We call attention next to His fourth utterance on the Cross—”I thirst.”
（三）接下来我们注意祂在十字架上的第四句话——“我渴了。”
This word, in the light of its setting, furnishes a wonderful evidence of our Lord’s complete self-possession.
这句话，结合其背景，奇妙地证明了我们主完全的自持与清醒。
The whole verse reads as follows: “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said, I thirst” (John 19:28).
整节经文是这样说的：“这事以后，耶稣知道各样的事已经成了，为要使圣言应验，就说：‘我渴了’”（约翰福音 19:28）。
Of old it had been predicted that they should give the Savior to drink vinegar mingled with gall.
早已预言，他们要拿苦胆调和的醋给救主喝。
And in order that this prophecy might be fulfilled, He cried, “I thirst.”
为要使这预言得以应验，祂便呼喊说：“我渴了。”
How this evidences the fact that He was in full possession of His mental faculties,
这何等证明祂的心智能力完全清醒，
that His mind was unclouded,
祂的心思毫不昏暗，
that His terrible sufferings had neither deranged nor disturbed it.
祂那极其可怕的痛苦既未使祂错乱，也未使祂混乱。
As He hung on the Cross, at the close of the six hours, His mind reviewed the entire scope of the prophetic word,
当祂在十字架上挂了六个小时将尽时，祂的心思回顾了整全的预言之言，
and checked off one by one those predictions which had reference to His passion.
一一查验那些与祂受难有关的预言。
Excepting the prophecies which were to be fulfilled after His death, but one remained un-fulfilled,
除了那些要在祂死后才应验的预言之外，只剩下一条尚未应验，
namely, “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink” (Psalm 69:21),
就是：“他们拿苦胆给我当食物；我渴了，他们拿醋给我喝”（诗篇 69:21），
and this was not overlooked by the blessed Sufferer.
而这并没有被那蒙福的受苦者忽略。
“Jesus knowing that all things were now accomplished, that the scripture [not “scriptures,” the reference being to Psalm 69:21] might be fulfilled, says, I thirst.”
“耶稣知道各样的事已经成了，为要使圣言【不是‘众圣言’，乃是指诗篇 69:21】应验，就说：‘我渴了。’”
Again, we say, what proof is here furnished that He “laid down his life” of Himself (1 John 3:16)!
我们再次说，这里何等清楚地证明了祂是“为我们舍命”的（约翰一书 3:16）！
(4) The next verification the Holy Spirit has supplied of our Lord’s words in John 10:18 is found in John 19:30—”When Jesus had received the vinegar, he said, It is finished; and he bowed his head, and gave up the spirit.”
（四）圣灵为印证我们主在约翰福音 10:18 所说之话而提供的下一个证据，见于约翰福音 19:30——“耶稣尝了那醋，就说：‘成了！’便低下头，将灵魂交付了。”
What are we intended to learn from these words?
我们从这些话中要学到什么呢？
What is here signified by this act of the Savior?
救主的这一举动意味着什么呢？
Surely the answer is not far to seek.
答案显然不难寻找。
The implication is clear.
其含义是清楚的。
Previous to this our Lord’s head had been held erect.
在此之前，我们主的头一直是昂起的。
It was no impotent sufferer that hung there in a swoon.
挂在那里的并非一个昏迷无力的受害者。
Had that been the case His head had lolled helplessly on His chest,
若是那样，祂的头早已无力地垂在胸前，
and it would have been impossible for Him to “bow” it.
而不可能“低下”它。
And mark attentively the verb used here: it is not His head “fell,” but He—consciously, calmly, reverently—bowed His head.
并且请仔细留意这里所用的动词：不是祂的头“倒下”，而是祂——有意识地、平静地、敬虔地——低下了头。
How sublime was His carriage even on the tree!
即便在木头上，祂的举止是何等崇高！
What superb composure did He evidence.
祂显出了何等卓越的镇定！
Was it not His majestic bearing on the Cross that, among other things, caused the centurion to cry “Truly this was the son of God” (Mat 27:54)!
岂不正是祂在十字架上的威严举止，使百夫长呼喊说：“这真是神的儿子！”吗（马太福音 27:54）！
(5) Look now at His last act of all: “And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said this, he gave up the spirit” (Luke 23:46).
（五）现在请看祂最后的一个行动：“耶稣大声喊着说：‘父啊，我将我的灵魂交在你手里！’说了这话，气就断了”（路加福音 23:46）。
None else ever did this or died thus.
从未有别人这样行，也从未有别人这样死。
How accurately these words agree with His own statement, so often quoted by us,
这些话何等准确地与祂自己屡次所说的宣告相符，
“I lay down my life, that I might take it again. No man takes it from me, but I lay it down of myself” (John 10:17-18).
“我将命舍去，好再取回来。没有人夺我的命去，是我自己舍的”（约翰福音 10:17–18）。
The uniqueness of our Lord’s action may be seen by comparing His words on the Cross with those of dying Stephen.
我们主行动的独特性，可以借着将祂在十字架上的话与殉道者司提反临终的话作对比而看出。
As the first Christian martyr came to the brink of the river, he cried, “Lord Jesus, receive my spirit” (Act 7:59).
当第一位基督徒殉道者来到生命之河的边缘时，他呼喊说：“主耶稣，接收我的灵魂！”（使徒行传 7:59）
But in contrast with this, Christ said, “Father into your hands I commend my spirit.”
但与此相对，基督却说：“父啊，我将我的灵魂交在你手里。”
Stephen’s spirit was being taken from him.
司提反的灵魂是被取去的。
Not so with the Savior.
救主却不是这样。
None could take from Him His life.
没有人能夺去祂的生命。
He “gave up” His spirit.
祂是主动“交付”了自己的灵魂。
(6) The action of the soldiers in regard to the legs of those on the three crosses gives further evidence of the uniqueness of Christ’s death.
（六）士兵对三个人十字架上之人腿的处理方式，也进一步证明了基督之死的独特性。
We read, “The Jews therefore, because it was the preparation, that the bodies should not remain upon the Cross on the Sabbath day, (for that Sabbath day was an high day), besought Pilate that their legs might be broken, and that they might be taken away.”
我们读到：“犹太人因这日是预备日，又因那安息日是个大日，就求彼拉多叫人打断他们的腿，把他们拿去。”
“Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.”
“于是兵丁来，把头一个人的腿，并与耶稣同钉第二个人的腿，都打断了。”
“But when they came to Jesus, and saw that he was dead already, they brake not his legs” (John 19:31-33).
“只是来到耶稣那里，见祂已经死了，就不打断祂的腿”（约翰福音 19:31–33）。
The Lord Jesus and the two thieves had been crucified together.
主耶稣与那两个强盗是一同被钉的。
They had been on their respective crosses the same length of time.
他们在各自的十字架上所悬挂的时间是一样的。
And now at the close of the day the two thieves were still alive,
而到这一天将尽的时候，那两个强盗仍然活着，
for as it is well known that death by crucifixion, though exceedingly painful, was usually a slow death.
因为众所周知，十字架的刑罚虽然极其痛苦，却通常是缓慢致死的。
No vital member of the body was directly affected,
身体的要害器官并未直接受损，
and often the sufferer lingered on for two or three days before being completely overcome by exhaustion.
受刑者常常要挣扎两三天，才因极度衰竭而死。
It was not natural, therefore, that Christ should be dead after but six hours on the Cross.
因此，基督在十字架上仅仅六个小时便已死去，从自然角度看是不寻常的。
The Jews recognized this, and requested Pilate that the legs of all three be broken and death thus be hastened.
犹太人意识到了这一点，便请求彼拉多打断三个人的腿，以加速他们的死亡。
In the fact, then, that the Savior was “dead already” when the soldiers came to Him,
因此，当士兵来到救主那里，发现祂“已经死了”，
though the two thieves yet lived,
而那两个强盗仍然活着，
we have additional proof that He had voluntarily “laid down his life” of Himself, that it was not “taken from him.”
这就提供了进一步的证据，证明祂是自愿“舍了自己的命”，并非被人夺去。
(7) For the final demonstration of the super-natural character of Christ’s death we turn to note the wonderful phenomena that accompanied it,
（七）作为基督之死具有超自然性质的最终证明，我们要注意伴随其发生的奇妙现象：
“And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened” (Mat 27:51-52).
“忽然殿里的幔子从上到下裂为两半；地也震动，磐石也裂开；坟墓也开了”（马太福音 27:51–52）。
That was no ordinary death that had been witnessed on the summit of Golgotha’s rugged heights,
在各各他崎岖山顶所目睹的，绝非一次寻常的死亡，
and it was followed by no ordinary attendants.
其随之而来的现象也绝非寻常。
First, the veil of the temple was rent in twain from top to bottom,
首先，圣殿的幔子从上到下裂为两半，
to show that a Hand from Heaven had torn asunder that curtain which shut out the temple-worshiper from the earthly throne of God—
显明这是天上的手撕裂了那隔绝敬拜者与神在地上宝座之间的幔子——
thus signifying that the way into the Holiest was now made plain
表明进入至圣所的道路如今已经显明，
and that access to God Himself had been opened up through the broken body of His Son.
并且借着祂儿子破碎的身体，人得以亲近神自己。
Next, the earth did quake.
其次，大地震动。
Not, I believe, that there was an earthquake, nor even a “great earthquake,”
我认为，这不仅仅是一场地震，甚至不只是“一场大地震”，
but the earth itself, the entire earth was shaken to its very foundation,
而是大地本身，整个地球被撼动到根基，
and rocked on its axis,
仿佛在其轴线上摇动，
as though to show it was horrified at the most awful deed that had ever been perpetrated on its surface.
仿佛显明它因地面上所发生的最可怕之事而震惊。
“And the rocks rent”—
“磐石也裂开”——
the very strength of nature gave way before the greater power of that death.
连大自然的刚强，也在那更大的死亡能力面前崩裂。
Finally, we are told, “the graves were opened,”
最后，我们被告知：“坟墓也开了”，
showing that the power of Satan, which is death, was there shivered and shattered—
显明撒但的权势——也就是死亡——在那里被粉碎、被击破——
all the outward attestations of the value of that atoning death.
这一切都是那赎罪之死价值的外在见证。
Putting these together:
将这些综合起来：
the manifest yielding up of Himself into the hands of those who arrested Him;
祂明显地将自己交在捉拿祂的人手中；
the crying with a “loud voice,” denoting His retained vigor;
祂“大声”呼喊，表明祂仍然保有力量；
the fact that He was in full and unimpaired possession of His mentality, evidenced by the “knowing that all things were now accomplished”;
祂心智完全无损，由“知道各样的事已经成了”这一点得以证明；
the “bowing” of the erect head;
那直立之头的“低下”；
the deliberate “committing” of His spirit into the hands of the Father;
祂有意识地将自己的灵魂“交付”在父的手中；
the fact that He was “dead already” when the soldiers came to brake His legs—
以及当士兵来要打断祂腿的时候，祂“已经死了”这一事实——
all furnished proof that His life was not taken from Him, but that He laid it down of Himself.
这一切都提供了明证，表明祂的生命不是被夺去的，而是祂自己舍下的。
This, together with the tearing of the temple veil, the quaking of the earth, the rending of the rocks, and the opening of the graves,
再加上圣殿幔子的撕裂、大地的震动、磐石的裂开，以及坟墓的开启，
all bore unmistakable witness to the supernatural character of His death;
都毫无疑问地见证了祂之死的超自然性质；
in view of which we may well say with the wondering centurion,
鉴于此，我们完全可以与那惊叹的百夫长一同说，
“Truly this was the son of God” (Mat 27:54).
“这真是神的儿子！”（马太福音 27:54）
The death of Christ, then, was unique, miraculous, supernatural.
因此，基督的死是独一无二的，是神迹性的，是超自然的。
In the chapters which follow we shall hearken to the words which fell from His lips while He hung upon the Cross—
在接下来的各章中，我们将聆听那些在祂悬挂于十字架上时从祂口中所说的话——
words which make known to us some of the attendant circumstances of the great tragedy;
这些话向我们揭示了这伟大悲剧的一些随伴情形；
words which reveal the excellencies of the One who suffered there;
这些话显明了那位受苦者的卓越荣美；
words in which is wrapped up the Gospel of our salvation;
这些话中包含了我们救恩的福音；
and words which inform us of the purpose, the meaning, the sufferings, and the sufficiency of the death divine.
这些话也告诉我们这神圣之死的目的、意义、痛苦与完全的功效。
Each message has its own sevenfold expression,
每一篇信息都有其七重的表达，
whereby Dr. Pink organized the text under seven clearly-stated main headings,
平克博士借此将经文组织在七个清楚陈述的主要标题之下，
making this volume perfect for both sermon preparation and personal study.
使本书既适合讲道预备，也适合个人研读。
Table of Contents
目录
Introduction
引言
- The Word of Forgiveness
一、赦免之言 - The Word of Salvation
二、救恩之言 - The Word of Affection
三、慈爱之言 - The Word of Anguish
四、痛苦之言 - The Word of Suffering
五、受难之言 - The Word of Victory
六、得胜之言 - The Word of Contentment
七、满足之言