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路加福音生命读经 · 第21篇

人救主在祂带著神圣属性之人性美德中的职事在加利利（十一）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (11
1读经：路加福音九章一至二十六节。
1Scripture Reading: Luke 9:1-26
禧年的图昼
A PICTURE OF THE JUBILEE
2我们已经看见，主耶稣在四章宣扬主悦纳人的禧年，开始了祂的职事。那次宣扬之后，祂呼召一些人作祂的门徒，又在其中拣选十二位作祂的使徒。然后在九章一至六节，主差遣十二使徒去扩展禧年。在路加福音这段话里，人救主的职事藉著十二使徒得以扩展。使徒出去宣扬神的国。宣扬神的国就是宣告禧年。九章十至十七节食9:10-饱五千人的事也与禧年有关。路加在这里的叙述，指明在禧年里没有缺乏，没有短少。在禧年里，每个人都得著满足。
2We have seen that the Lord Jesus began His ministry in chapter four by proclaiming the acceptable year of the Lord, by proclaiming the jubilee. After making that proclamation, He called certain ones to be His disciples, and of these He chose twelve to be His apostles. Then in 9:1-6 the Lord sent out the twelve to spread the jubilee. In this portion of the Gospel of Luke we have the spreading of the Man - Savior’s ministry through the twelve apostles. The apostles went out to proclaim the kingdom of God. To proclaim the kingdom of God is to announce the jubilee. The feeding of the five thousand in 17 is also related to the jubilee. Luke’s account here indicates that in the jubilee there is no lack, no shortage. In the jubilee everyone is satisfied.
3我们需要对路加从禧年的观点写他的福音书这事实有深刻的印象。人救主的职事开始于四章的宣扬禧年。我们读路加福音以下各章时，需要记住这点。然而，许多读这卷福音书的人来到九章时，可能忘了四章所宣扬的禧年。我们不该犯这个错误，我们读五至二十四章时，应当记住禧年。四章所宣告之禧年的观念管治以下各章。所以，我们该将这些章节所记载的，看作路加四章所宣告之禧年的一部分。我们读九章十至十七节时若有这种眼光，就会想要知道人救主如何应付饥饿群众的光景。我们在十四节看见『男人就约有五千。』若妇女与孩子也算的话，人数必定超过一万。假若主解散群众，没有给他们吃饱，让他们一直饥饿，那样就没有禧年了。有些人也许会抱怨说，『我在这里整整一天，现在我饿了。为甚么解散我们？我们要去那里？我们如何找著食物？』若是这样，就没有禧年，反倒有饥荒了。但因著主给群众吃饱，就真正应用了禧年。每个人都吃饱了，并有丰富的食物剩下。
3We need to be impressed with the fact that Luke wrote his Gospel from the viewpoint of the jubilee. The ministry of the Man - Savior began in chapter four with the proclamation of the jubilee. We need to keep this in mind as we read the following chapters of Luke. However, when many readers of this Gospel come to chapter nine, they may forget about the jubilee that was announced in chapter four. We should not make this mistake, but should keep the jubilee in mind as we read through chapters five through twenty - four. The concept of the jubilee announced in chapter four governs all the following chapters. Therefore, we should regard what is recorded in these chapters as part of the jubilee declared in Luke 4. If we have this view as we read 9:10-17, we shall want to see how the Man-Savior handles the situation with the hungry multitude. In verse 13 we see that “there were about five thousand men.” If the women and children are counted, the number must have exceeded ten thousand. Suppose the Lord had dismissed the crowd without feeding them, allowing them to remain hungry. In that case there would not have been the jubilee. Some might have complained and said, “I have been here all day long, and now I am hungry. Why have we been dismissed? Where shall we go, and how shall we find food?” If this had taken place, there would have been famine instead of jubilee. But as a result of the Lord’s feeding the crowd, there was a real application of the jubilee. Everyone was satisfied, and there was an abundance of food left over.
4在九章十二节，使徒对主说，『请解散群众，他们好往周围乡村和农家去借宿找吃的。』但主对他们说，『你们给他们吃罢。』（路九13。）门徒求主解散群众，他们好自己去找吃的；主却叫门徒给群众吃。门徒的观念是要人作事，这是律法的原则；但主的观念是要给人享受，这是恩典的原则。当主告诉十二个门徒，他们该给群众吃时，他们回答说，『我们不过有五个饼两条鱼。』（路九13。）约翰六章九节告诉我们，这五个饼是大麦饼。按表号，大麦乃表征复活的基督。（利二三10。）因此，大麦饼象征基督在复活里作我们的食物。饼属于植物的生命，象征基督生命生产的一面；鱼属于动物的生命，象征基督生命救赎的一面。我们要满足属灵的饥饿，不仅需要基督救赎的生命，也需要祂生产的生命。这两面是由饼和鱼这两种小东西象征的。这指明人救主乃是作小块食物，𫗪养跟从祂的人。路加九章十六节说，『耶稣拿著五个饼两条鱼，望著天祝福，擘开，递给门徒，摆在群众面前。』饼是从门徒来的，他们把饼拿给主。这些饼经过主祝福、擘开之后，又递给门徒，分给群众，成为他们极大的满足。这指明门徒不是祝福的源头，他们不过是主所使用的管道；主馋是使人满足的源头。
4In 9:12 the apostles said to the Lord, “Send the crowd away, that they may go into the surrounding villages and farms to lodge and find provisions.” But the Lord said to them, “You give them something to eat” (v. 13). The disciples asked the Lord to send the crowds away so that they could obtain food for themselves, but the Lord told the disciples to give the crowd something to eat. Their concept was to ask people to do something; this is the principle of the law. But the Lord’s concept is to give people something to enjoy; this is the principle of grace. When the Lord told the twelve that they should give the crowd something to eat, they replied, “We have no more than five loaves and two fish among us” (v. 13). John 6:9 tells us that these five loaves are barley loaves. In figure, barley typifies the resurrected Christ (Lev. 23:10). Thus, the barley loaves signify Christ in resurrection as food to us. While the loaves are of the vegetable life, signifying the generating aspect of Christ’s life, the fish are of the animal life, signifying the redeeming aspect of Christ’s life. To satisfy our spiritual hunger, we need Christ’s generating life as well as His redeeming life. Both aspects of His life are symbolized by small items—loaves and fishes. This indicates that the Man-Savior has come to be small pieces of food to feed His followers. Luke 9:16 says, “And taking the five loaves and the two fish, looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the crowd.” The loaves were from the disciples, and they brought them to the Lord. After being blessed and broken by the Lord, they were given back to the disciples for distribution to the crowd, to whom the loaves became a great satisfaction. This indicates that the disciples were not the source of blessing; they were only the channels used by the Lord, who is the source of people’s satisfaction
5路加九章十七节说，『众人都吃，并且吃饱了，拾起剩下的零碎，有十二篮子。』这不仅显示人救主这位称无为有之创造主（罗四的神性能力，也象征祂神圣生命无穷全备的供应。（弗三8，腓一19。）不仅如此，十二篮的零碎指明复活的基督是无限量、无穷尽的，并且指明祂给我们的供应是丰富的，能绰绰有余应付我们一切的需要。
5Luke 9:17 says, “And they ate and were all satisfied; and they took up that which was left over to them of broken pieces, twelve baskets.” This not only displayed the Man-Savior’s power of deity as the Creator, as the One who calls the things not being as being (Rom. 4:17), but 17) also signified the bountiful and inexhaustible supply of His divine life (Eph. 3:8; Phil. 1:19). Furthermore, the twelve baskets of broken pieces indicate that the resurrected Christ is unlimited and inexhaustible, and also that the Lord’spr o vision for us is abundant, more than sufficient to meet all our need.
6人救主的职事，就是禧年的职事。藉著十二使徒，祂开始扩展这禧年的职事。在禧年里，没有一人是贫穷的；每个人都被充满且饱足。在禧年里，没有被掳的；相反的，被掳的都得到释放，被带回对神的享受里。在九章十二至十七节禧年的应用里，百姓可能欣喜若狂。一些门徒可能说，『这就是主所宣扬的禧年。现在没有一人是贫穷的，每个人都满足了。看！剩下的还有十二篮！』何等一幅禧年的图画！
6The ministry of the Man-Savior was a ministry of jubilee. Through the twelve He had begun to spread this ministry of jubilee. In the jubilee no one is poor; instead, everyone is filled and satisfied. In the jubilee there are no captives; on the contrary, all captives are released and brought back to the enjoyment of God. In the application of the jubilee in 9:12-17, the people might have been beside themselves with joy. Some of the disciples might have said, “This is the jubilee proclaimed by the Lord. Now no one is poor, but everyone is satisfied. Look, there are even twelve baskets left over!” What a picture of jubilee
被认出是基督，
RECOGNIZED AS CHRIST AND UNVEILING
以及首次揭示祂的死与复活
HIS DEATH AND RESURRECTION THE FIRST TIME
7路加记述食饱五千人的事之后，紧接著告诉我们主祷告，然后祂问门徒一个问题：『有一次，耶稣独自祷告的时候，门徒也同祂在一起。耶稣问他们说，群众说我是谁？』（路九18。）门徒回答说，『有人说，是施浸者约翰，另有人说，是以利亚，还有人说，是古时的一位申言者又活了。』（路九19。）这里我们看见人顶多只能领会基督是申言者。没有属天的启示，无人能认识祂是基督。在二十节主接著说，『但你们说我是谁？』这时彼得回答说，『你是神的基督。』
7Immediately after the account of the feeding of the five thousand, we are told that the Lord was praying and then asked the disciples a question: “And it came about that as He was praying alone the disciples were with Him; and He questioned them, saying, Who do the crowds say that I am?” (v. 18). The disciples answered, “John the Baptist, but others Elijah, and others that one of the ancient prophets has risen” (v. 19). Here we see that most people can realize only that Christ is a prophet. Apart from heavenly revelation, no one can know that He is the Christ. In verse 20 the Lord went on to say, “But you, who do you say that I am?” At this point Peter answered and said, “The Christ of God
基督与禧年
The Christ and the Jubilee
8领会耶稣是基督，也与禧年有关。不可能有禧年，而没有基督，没有神所选立、神所膏的一位。要实施禧年，就需要有基督。旧约里有禧年，旧约里也有话论到要来的弥赛亚，就是要来的神的受膏者。没有神的受膏者，实际的禧年不可能来到。当这一位来到时，神将禧年一同带来。实际上，祂的来到本身就是禧年。
8The realization that Jesus is the Christ is also related to the jubilee. There could not be a jubilee without Christ, without the One appointed and anointed by God. In order for the jubilee to be carried out, there is the need of the Christ. In the Old Testament we have the matter of the jubilee. In the Old Testament we also have words concerning the coming Messiah, the coming anointed One of God. The real jubilee cannot come apart from God’san o in ted One. When this One came, He brought the jubilee with Him. Actually, His coming is itself the jubilee
99:1-你有没有想过，九章一至二十六节所记载的事件与禧年有关？虽然我研读福音书多年，但我从来没有听到任何人指出，路加九章食饱五千人的事，与路加四章主耶稣所宣扬的禧年有关。现在我看见，食饱五千人乃是禧年的应用。四章里禧年的宣告应当包括以下各章所发生的一切事。这就是说，五至二十四章所发生的一切事，都该视为禧年的一部分。
9Have you ever thought that the events recorded in 26 are related to the jubilee? Although I have been studying the Gospels for many years, I never heard of anyone pointing out that the feeding of the five thousand in Luke 9 is related to the jubilee that was proclaimed by the Lord Jesus in Luke 4. Now I see that the feeding of the five thousand is an application of the jubilee. The declaration of the jubilee in chapter four should cover all that takes place in the following chapters. This means that whatever takes place in chapters five through twenty - four should be considered part of the jubilee.
10路加九章一、二节说，『耶稣叫齐了十二个门徒，给他们能力、权柄，制伏一切的鬼、并医治疾病。又差遣他们去宣扬神的国，医治病弱的。』这里我们看见人救主差遣十二使徒去扩展祂的职事时，给他们能力、权柄，制伏鬼，并医治疾病。主也差遣他们去传讲、宣扬神的国。神的国里会有贫穷或饥饿么？神的国里必定没有贫穷或饥饿。那么神的国里有甚么？神的国里有禧年；禧年里有满足而没有饥饿，有丰满而没有缺乏。在禧年里，每个人都得著满足，并有丰富的食物余剩。这是食饱五千人的记述里所描绘的。主给五千人吃饱以后，门徒可能很兴奋。但主很平静。十八节告诉我们，祂独自祷告。众人兴奋的时候，主耶稣常常会自己平静的离开，并且祷告。主祷告的时候问门徒，群众说祂是谁；他们告诉祂各种荒谬的答案。然后彼得带头说，『你是基督。』这里的记载与马太十六章有点不同。马太十六章认出基督的记载，关系到国度的建立与召会的建造。在九章十八至二十六节这里，路加有不同的观点。路加的观点不是国度的建立与召会的建造。路加的观点乃是禧年。所以，路加的用意是要给我们看见，禧年需要有基督，弥赛亚，受膏者。所以路加强调耶稣是基督，却没有包括细节。我们需要对这事实有深刻的印象：路加的目的是要指出，为著应用禧年，我们需要基督，神的受膏者。
10Luke 9:1 and 2 say, “And having called together the twelve, He gave them power and authority over all the demons, and to heal diseases. And He sent them to proclaim the kingdom of God and to cure the sick.” Here we see that when the Man-Savior sent out the twelve to spread His ministry, He gave them power and authority over demons and disease. He also sent them to preach, to announce, the kingdom of God. Can there be poverty or hunger in the kingdom of God? To be sure there is neither poverty nor hunger in God’skin gdom. What, then, do we have in the kingdom of God? In God’skin gdom we have the jubilee, and in the jubilee there is satisfaction but no hunger, fullness but no lack. In the jubilee everyone is satisfied, and there is an abundance of food left over. This is portrayed by the account of the feeding of the five thousand. After the Lord fed the five thousand, the disciples might have been excited. The Lord, however, was calm. Verse 18 tells us that He was praying alone. Often when people are excited, the Lord Jesus will calmly remove Himself and pray. In His praying the Lord questioned the disciples, asking them who the crowds said that He was. They told Him of the various nonsensical answers. Then Peter took the lead to say, “You are the Christ.” The record here is somewhat different from that in Matthew 16. The record concerning the recognizing of Christ in Matthew 16 involves the establishment of the kingdom and the building up of the church. Here in 9:18-26 Luke has a different point of view. Luke’s view is not that of the establishment of the kingdom and the building up of the church. Rather, Luke’s view is that of the jubilee. Therefore, Luke’sin tent i on is to show us that for the jubilee there is the need of the Christ, the Messiah, the anointed One. This is the reason Luke emphasizes that Jesus is the Christ and does not include the details. We need to be impressed with the fact that Luke’s purpose is to point out that for the application of the jubilee, we need Christ, the anointed One of God
需要死与复活
The Need for Death and Resurrection
11主被认出是基督以后，立刻对祂的门徒说到祂的死与复活。祂在二十二节说，『人子必须受许多的苦，被长老、祭司长和经学家弃绝，并且被杀，第三日复活。』我多年不明白九章之次序的意义。为甚么主给五千人吃饱以后，就以关于祂自己的问题来问门徒？然后，他们认出祂是基督以后，祂为甚么立刻告诉他们，祂要被钉十字架，并且复活？这些问题的答案乃是，没有基督，没有基督的死与复活，就不可能有禧年。我们已经指出，没有基督，我们就不可能有禧年。现在我们需要看见，没有基督的死与复活，我们就不可能有禧年。基督不死，罪人无法得著释放；基督没有复活，人所失去享受神的权利就不能得著恢复。
11Immediately after the Lord was recognized as the Christ, He spoke to His disciples concerning His death and resurrection. In verse 22 He said, “The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” For years I did not understand the meaning of the sequence in chapter nine. Why after the feeding of the five thousand did the Lord question the disciples concerning Himself? Then why, immediately after they recognized Him as the Christ, did He tell them that He was about to be crucified and resurrected? The answer to these questions is that there cannot be a jubilee without Christ and without His death and resurrection. We have already pointed out that we cannot have the jubilee without Christ. Now we need to see that we cannot have the jubilee without Christ’s death and resurrection. Apart from the death of Christ, there would be no way for sinners to be released. Apart from the resurrection of Christ, there could not be the recovery of the lost right to enjoy God.
12基督的死已经释放我们脱离罪与撒但。按照希伯来二章十四节，基督藉著祂的死废除了撒但。祂若没有废除撒但，祂怎能释放我们脱离撒但霸占的手？主若没有藉著死废除撒但，祂就不能释放我们脱离撒但。我们从辖制中得著释放，完全是由于基督包罗万有的死，这死已经释放我们脱离罪与撒但。惟有藉著基督的复活，我们享受神的权利才得以恢复。当我们相信基督那包罗万有、得胜的死，我们就得著释放，脱离罪、撒但和自己。当我们停留且活在基督的复活里，我们享受神的权利就得以恢复。这是禧年。基督连同祂的死与复活已经带进了禧年。使自己与基督的死联合
12Christ’s death has released us from sin and from Satan. According to Hebrews 2:14, Christ destroyed Satan through His death. If He had not destroyed Satan, how could He release us from Satan’s usurping hand? If the Lord had not destroyed Satan through death, He could not have released us from him. Our release from bondage is absolutely due to the all- inclusive death of Christ, a death that has released us from sin and Satan. It is only through the resurrection of Christ that our right to the enjoyment of God is recovered. When we believe in the all-inclusive, victorious death of Christ, we are released from sin, Satan, and ourselves. When we remain and live in the resurrection of Christ, we have the recovery of the right to enjoy God. This is the jubilee. Christ with His death and resurrection has brought in the jubilee. IDENTIFYING OURSELVES WITH CHRIST’S DEATH
13主基于祂论到自己受死的话，接著在九章二十三至二十六节教导门徒，背起他们的十字架，并藉著否认自己的魂生命来跟从祂。我们要有分于禧年，就必须这样作。禧年已经藉著基督的死实现了，现在我们要有分于这禧年，就必须与祂的死联合。祂受死来成就禧年，现在我们与祂同死，好有分于禧年的享受。一面，需要基督的死来实现禧年；另一面，我们需要使自己与祂的死联合，使我们能享受禧年。
13Based upon His word concerning His death, the Lord went on in 9:23-26 to teach the disciples to take up their cross and follow Him by denying their soul life. It is necessary for us to do this in order to participate in the jubilee. The jubilee has been carried out by the death of Christ. Now for us to participate in this jubilee we must be identified with His death. He died to accomplish the jubilee, and now we die with Him to participate in the enjoyment of the jubilee. On the one hand, there was the need of Christ’s death to carry out the jubilee. On the other hand, there is the need for us to identify ourselves with His death so that we may enjoy the jubilee
背十字架与否认魂生命
Bearing the Cross and Denying the Soul Life
14使自己与基督的死联合，就是背十字架，背十字架就是否认自己的魂生命。我们在以后的信息里会看见，门徒还是相当天然。他们要有分于基督之死所成就的禧年，就需要背十字架，并否认魂生命。
14To identify ourselves with Christ’s death is to bear the cross, and to bear the cross is to deny our soul life. As we shall see in a later message, the disciples were still quite natural. In order to participate in the jubilee accomplished by Christ’s death, it was necessary for them to bear the cross and deny the soul life
15在九章二十三节主说，『若有人要跟从我，就当否认己，天天背起他的十字架，并跟从我。』这里的十字架不仅是受苦，也是杀死。十字架杀死并了结罪犯。基督是先背十字架，然后钉十字架；今天我们这些信祂的人，是先与祂同钉十字架，然后背十字架。对我们来说，背十字架乃是留在基督之死的杀死里，以了结我们的己、天然生命和旧人。我们这样作就是否认己，使我们能跟从主。在主钉十字架之前，门徒是在外面跟从祂。但从祂复活之后，我们是在里面跟从祂。因为祂在复活里已经成了赐生命的灵，（林前十五45，）住在我们的灵里，（提后四22，）我们就能在灵里跟从祂。（加五16～25。）
15In 9:23 the Lord says, “If anyone wants to come after Me, let him deny himself, and take up his cross daily, and follow Me.” The cross here is not merely a suffering; it is also a killing. It kills and terminates the criminal. Christ first bore the cross and then was crucified. We, His believers, have first been crucified with Him and then bear the cross today. To us, bearing the cross is to remain under the killing of the death of Christ for the terminating of our self, our natural life, and our old man. In so doing we deny our self that we may follow the Lord. Before the Lord’s crucifixion, the disciples followed Him in an outward way. But after His resurrection, we follow Him in an inward way. Because in resurrection He has become the life-giving Spirit (1 Cor. 15:45) dwelling in our spirit (2 Tim. 4:22), we follow Him in our spirit (Gal. 5:16-25
丧失自己的魂生命
Losing Our Soul Life
16在路加九章二十四节，主接著说，『因为凡要救自己魂生命的，必丧失魂生命；凡为我丧失自己魂生命的，必救了魂生命。』救魂生命，就是让魂得著享受，不让魂受苦。丧失魂生命，就是使魂失去享受而受痛苦。跟从人救主的人，若让他们的魂在今世得著享受，就会叫他们的魂在要来的国度时代里失去享受。他们若为人救主的缘故，在今世让他们的魂失去享受，就会叫他们的魂在要来的国度时代里得著享受，就是与主同享治理全地的喜乐。（太二五21，23。）在路加九章二十五节主接著说，『人若赚得全世界，却丧失自己，赔上16:26自己，有甚么益处？』马太十六章二十六节说到赔上魂生命，但路加九章二十五节说到赔上『自己。』这指明我们的魂生命就是我们的己。
16In Luke 9:24 the Lord goes on to say, “For whoever wants to save his soul life will lose it, but whoever loses his soul life for My sake, this one shall save it.” To save the soul life is to allow the soul to have its enjoyment and not to suffer. To lose the soul life is to cause the soul to suffer the loss of its enjoyment. If the followers of the Man-Savior allow their soul to have its enjoyment in this age, they will cause their soul to suffer the loss of its enjoyment in the coming kingdom age. If they allow their soul to suffer the loss of its enjoyment in this age for the sake of the Man-Savior, they will cause their soul to have its enjoyment in the coming kingdom age. They will share the Lord’s joy in ruling over the earth (Matt. 25:21, 23). In Luke 9:25 the Lord continues, “For what is a man profited, having gained the whole world, but having lost or forfeited himself?” Matthew speaks of forfeiting the soul life, but Luke 9:25, of forfeiting “himself.” This indicates that our soul life is our self.
17在路加九章一至二十六节，我们看见人救主为著扩展禧年，差遣十二使徒去宣扬神的国，赶鬼，并医治疾病。然后人救主行了一个神迹，指明祂将禧年应用到所有需要的人身上。祂可能将禧年应用到一万人以上。我们也已经看见，禧年需要基督。基督是实施禧年的那一位。不仅如此，基督必须死而复活。然后，为了有分于禧年并享受禧年，我们这些跟从人救主的人，需要使自己与祂包罗万有的死联合，并在神的复活里生活。
17In Luke 9:1-26 we see that in order to spread the jubilee, the Man-Savior sent out the twelve to proclaim the kingdom of God, to cast out demons, and to heal diseases. Then the Man-Savior performed a miracle to indicate that to all the needy ones He applies the jubilee. He may have applied the jubilee to more than ten thousand people. We have also seen that for the jubilee there is the need of the Christ. Christ is the One who carries out the jubilee. Furthermore, it was necessary for Christ to die and be resurrected. Then in order to participate in the jubilee and enjoy it, we, the followers of the Man-Savior, need to identify ourselves with His all-inclusive death and live in His resurrection
从被掳中得释放，
RELEASED FROM CAPTIVITY
进入禧年的享受
INTO THE ENJOYMENT OF THE JUBILEE
18信徒对禧年真实的经历和享受，不在福音书里，乃在使徒行传和书信里。我们在使徒行传和书信里看见，早期的门徒享受了实际的禧年。保罗尤其在禧年的享受中。保罗曾经是俘虏，但他得了释放，脱离罪、撒但、世界、和犹太宗教，被带进对包罗万有之基督这位神的具体化身的享受里。藉著基督连同祂的死与复活，保罗从被掳中得释放，进入禧年的享受里。所以，他的十四封书信是他藉著死且在复活里享受禧年的完整描述、说明与解释。
18The actual experience and enjoyment of the jubilee by the believers is found not in the Gospels but in the Acts and the Epistles. In the book of Acts and in the Epistles we see that the real jubilee was enjoyed by the early disciples. In particular, Paul was in the enjoyment of the jubilee. Paul was once a captive, but he was released from sin, Satan, the world, and the Jewish religion and was brought into the enjoyment of the all-inclusive Christ as the embodiment of God. Through Christ with His death and resurrection Paul was released from his captivity into the enjoyment of the jubilee. His fourteen Epistles, therefore, are a complete description, definition, and explanation of his enjoyment of the jubilee through death and in resurrection