Paper 140 Overview: The Ordination of the Twelve

Paper 140 chronicles the momentous ordination of the twelve apostles on Sunday, January 12, A.D. 27, when Jesus formally commissioned them as public preachers of the gospel of the kingdom. This pivotal event, taking place on a hillside north of Capernaum, represented the transition from their preparation period to active ministry. Through the ordination sermon and subsequent days of instruction, Jesus articulated the transformative nature of the kingdom: a spiritual dominion within human hearts rather than a political or material realm, requiring a righteousness based on faith rather than mere adherence to religious formalities.

The paper explores the comprehensive instruction Jesus provided to the newly ordained apostles during the week following their ordination, emphasizing their role as representatives of a spiritual kingdom that would transcend all temporal institutions. Jesus clarified that love, particularly a fatherly love that surpassed mere brotherly affection, should characterize their approach to humanity, while warning them of the inevitable opposition they would face. Through special instruction to Peter, James, and John, and through group sessions with all twelve, Jesus methodically addressed their misconceptions about the kingdom, preparing them for their imminent public mission while nurturing their spiritual comprehension of the revolutionary gospel they would proclaim: a gospel that would transform not by imposing rules but by regenerating hearts through faith in the Universal Father.

On the morning of Sunday, January 12, A.D. 27, Jesus summoned his twelve apostles for their formal ordination as public proclaimers of the gospel of the kingdom. Anticipating this momentous occasion, the apostles had remained near the shore that morning, with some engaged in mending their nets and tending to their fishing equipment. Jesus systematically gathered them, first hailing Andrew and Peter who were fishing near the shore, then signaling to James and John who were in a boat with their father Zebedee. Proceeding methodically, he assembled all twelve and led them to the highlands north of Capernaum for preparatory instruction before their formal commissioning.

An unusual solemnity pervaded the group as they journeyed to the ordination site, with even the normally vocal Peter maintaining a reflective silence. The apostles recognized that they stood at a crucial threshold, about to participate in a sacred ceremony that would formalize their role as Jesus' representatives in proclaiming the coming kingdom. This awareness produced in them a heightened sense of the gravity of the occasion and their responsibility as the chosen ambassadors of their Master's spiritual mission, creating an atmosphere of profound reverence and anticipation as they prepared to receive Jesus' official commission.

Before the formal ordination ceremony, Jesus gathered the twelve around him and delivered foundational teachings about the kingdom they would soon proclaim publicly. He explicitly declared that the hour of the kingdom had arrived, identifying them as ambassadors of this kingdom and explaining that since their initial calling, they had progressively learned about the Father's kingdom through their work in the cities surrounding the Sea of Galilee. With clarity and authority, Jesus described the kingdom as "an everlasting dominion" to be established in the hearts of those desiring to do the divine will, emphasizing its universal nature by declaring that his Father was "not the God of Jew or gentile" but of all who sought spiritual communion with him. This direct challenge to prevailing Jewish exclusivism established the revolutionary inclusivity of Jesus' message from the outset of their public ministry.

The Master proceeded to delineate the essential nature of the kingdom, distinguishing it categorically from temporal political institutions by stating that its power would "consist, not in the strength of armies nor in the might of riches, but rather in the glory of the divine spirit" teaching the minds and ruling the hearts of those reborn as citizens of this heavenly realm. He characterized this kingdom as "the brotherhood of love wherein righteousness reigns," describing it as "the desire of the good men of all ages, the hope of all the earth, and the fulfillment of the wise promises of all the prophets." Jesus concluded this preliminary instruction by emphasizing that entry into the kingdom required faith, while continued spiritual progression necessitated producing "the fruits of my Father's spirit," establishing from the beginning the dual requirements of initial faith and subsequent spiritual fruitfulness that would characterize authentic kingdom citizenship.

Jesus instructed the twelve to kneel in a circle around him, initiating the formal ordination ritual by methodically placing his hands upon each apostle's head in a sequential blessing that began with Judas Iscariot and concluded with Andrew. This physical imposition of hands, following ancient traditions of spiritual commissioning, externalized the transfer of authority and responsibility to these chosen representatives. After blessing each man individually, Jesus extended his hands over the kneeling circle and offered a consecrating prayer, presenting these men to his Father as his messengers who would represent him as he had represented the Father, establishing a direct line of delegated spiritual authority from the Paradise Father through Jesus to the apostles.

In his ordination prayer, Jesus specifically requested divine wisdom for the twelve as he entrusted "all the affairs of the coming kingdom" to their hands, simultaneously expressing his willingness to remain on earth temporarily to assist them in their kingdom labors if consistent with the Father's will. Following this solemn invocation, a profound silence enveloped the group for several minutes, with even the bold Peter hesitating to lift his eyes toward the Master. The gravity of the moment was palpable, as "a great silence pervaded the place while a host of celestial beings looked down upon this solemn and sacred scene—the Creator of a universe placing the affairs of the divine brotherhood of man under the direction of human minds." This transcendent moment, bridging the divine and human realms, marked the formal establishment of the apostolic corps that would soon begin proclaiming the revolutionary gospel of the kingdom throughout Palestine.

Jesus commenced his ordination address by establishing the apostles' new status as "ambassadors of my Father's kingdom," emphasizing their transformation into "a class of men separate and distinct from all other men on earth." He elevated their self-understanding by describing them not merely as men among men but as "enlightened citizens of another and heavenly country" among the spiritually unawakened of their world. This new identity carried heightened responsibilities, as Jesus explained that more would be expected of them than of ordinary people—applying the principle that "of the teacher more is expected than of the pupil; of the master more is exacted than of the servant." Jesus thus established both their privileged position and the corresponding obligations their spiritual elevation entailed, preparing them for the sacrificial service that lay ahead.

The Master then articulated their commission in terms of liberation and healing, sending them forth "to proclaim liberty to the spiritual captives, joy to those in the bondage of fear, and to heal the sick in accordance with the will of my Father in heaven." He proceeded to deliver the series of beatitudes, pronouncing blessings upon the poor in spirit, those hungering for righteousness, the meek, the pure in heart, the mourners, the merciful, the peacemakers, and those persecuted for righteousness. Jesus metaphorically identified his apostles as "the salt of the earth" and "the light of the world," instructing them to let their light shine before men that others might "see your good works and be led to glorify your Father who is in heaven." The sermon culminated in ethical directives that would distinguish their ministry, non-resistance to injustice, love for enemies, blessing those who curse them, and prayer for persecutors, establishing a revolutionary standard of spiritual conduct that would testify to their heavenly citizenship more powerfully than their verbal proclamations.

The midwayer authors provide crucial interpretive context by clarifying that the "Sermon on the Mount" was not Jesus' gospel but rather his ordination charge to the twelve apostles. It was his personal commission to those who would represent him in the world as he perfectly represented the Father. When Jesus designated his apostles as "the salt of the earth," he employed a metaphor rich with significance in their cultural context, as salt was precious (even used as currency, from which the modern word "salary" derives) and served both to flavor food and preserve it from spoilage. Through this metaphor, Jesus conveyed that his representatives would enhance and preserve spiritual values in society, but with the warning that if salt loses its distinctive quality, it becomes worthless and fit only to be "cast out and trodden under foot of men."

The development of strong, righteous character emerges not from mere avoidance of wrongdoing but from actively pursuing goodness—a principle directly challenging the prevailing negative, prohibition-based religious paradigm of the time. The authors identify the "major error of modern religions" as negativism, contrasting this with Jesus' affirmation that moral worth cannot derive from mere repression or adherence to prohibitions. An effective philosophy of living requires the integration of cosmic insight with one's emotional responses to the social and economic environment, producing in the strong character an integration and coordination of these emotional responses that unifies personality and engenders happiness. The authors conclude this section by emphasizing that happiness depends less on environment than on the development of "enhanced techniques of emotional satisfactions," as every mortal ultimately craves completeness and perfection "even as the Father in heaven is perfect."

From the Sermon on the Mount through the Last Supper discourse, Jesus consistently taught his followers to manifest fatherly love rather than merely brotherly love; an elevated standard that transcended conventional religious ethics. While brotherly love requires loving one's neighbor as oneself (fulfilling the "golden rule"), Jesus called his apostles to the more demanding standard of fatherly affection, requiring them to love their fellow mortals as he had loved them. This revolutionary concept reflected Jesus' own dual nature as both divine and human, as he loved mankind with the fatherly love of the Creator (as Son of God) while simultaneously expressing the brotherly love of a fellow mortal (as Son of Man).

Jesus methodically developed this concept by first establishing four faith attitudes as prerequisites for manifesting such transcendent love: poverty of spirit, hunger for righteousness, meekness, and purity of heart. These spiritual qualities enabled the development of divine selflessness necessary for expressing genuine fatherly affection. The Master then illustrated four supreme reactions of fatherly love: finding comfort in mourning (expressing tenderheartedness), obtaining mercy through showing mercy (demonstrating loving-kindness), becoming sons of God as peacemakers, and rejoicing in persecution for righteousness' sake (exhibiting willingness to sacrifice for others). These teachings established a radical new ethical paradigm that fundamentally distinguished Jesus' spiritual kingdom from all previous religious systems and would become the foundation for the apostles' approach to their ministry. The section concludes by emphasizing that the beatitudes were founded on faith and love rather than law, ethics, or duty, establishing the fundamentally relational rather than regulatory nature of Jesus' spiritual ethic.

After returning to Zebedee's home following the ordination, Jesus and the twelve shared a simple evening meal, after which Jesus went for a solitary walk along the beach while the apostles engaged in earnest discussion about the day's momentous events. Their exchange revealed significant confusion about Jesus' teachings regarding the kingdom, prompting Andrew to seek out Jesus with their collective request for further clarification. When Jesus rejoined them in the garden, he delivered additional instruction, emphasizing the necessity of spiritual rebirth: "You must be reborn. You must start out afresh as little children and be willing to trust my teaching and believe in God." This metaphor of rebirth underscored the radical discontinuity between conventional religious paradigms and Jesus' revolutionary message.

The Master proceeded to address their questions throughout the night, explaining that he had not come to set aside the law and prophets but to "fulfill, to enlarge and illuminate" them by writing "these new commandments on the tablets of your hearts." He directly challenged the apostles' materialistic conceptions by distinguishing between traditional righteousness based on external observances and the kingdom's righteousness consisting of "love, mercy, and truth—the sincere desire to do the will of my Father in heaven." When Peter requested a new commandment, Jesus responded by reinterpreting traditional prohibitions against killing and adultery in terms of inner attitudes rather than merely external actions, explaining that the Father "judges by the intent" rather than just the deed. As the night progressed, each apostle except the slumbering twins held private conferences with Jesus, receiving personalized guidance that left them "much cheered and greatly encouraged" despite their continuing struggle to fully comprehend the spiritual nature of the kingdom they would soon be proclaiming.

After brief rest, Jesus informed the twelve at breakfast that they should begin preaching the gospel and instructing believers, preparing to depart for Jerusalem. When Thomas expressed concern about their readiness, Jesus accommodated their apprehension by agreeing to remain by the sea over the Sabbath. This week became a period of practical training as small groups of truth seekers visited Bethsaida to see Jesus, providing opportunities for the apostles to gain experience teaching about the kingdom under Andrew's guidance. Jesus established a pattern of three days of teaching followed by a day of rest, emphasizing the importance of balance between work and recreation, a principle he would later formalize by instituting a mid-week holiday during their public ministry.

Throughout this preparatory week, Jesus repeatedly emphasized the two fundamental purposes of his post-baptismal mission: "to reveal the Father to man" and "to lead men to become son-conscious—to faith-realize that they are the children of the Most High." This dual focus on revealing the divine character and establishing the reality of divine sonship constituted the essential core of Jesus' message, which the apostles would soon proclaim. Despite intensive instruction, the apostles' comprehension remained limited, as evidenced by Peter and James' premature declaration of readiness after the Sabbath: "We are ready—let us now go forth to take the kingdom." Jesus' measured response, "May your wisdom equal your zeal and your courage atone for your ignorance," reflected his realistic assessment of their spiritual development while acknowledging their sincere enthusiasm. The authors note that while the apostles failed to fully comprehend Jesus' teaching, "they did not fail to grasp the significance of the charmingly beautiful life he lived with them," suggesting that his lived example ultimately proved more instructive than his verbal teaching.

Recognizing the apostles' continued struggle to assimilate his spiritual teachings, particularly their tendency to attach his new concepts to "old and entrenched literal concepts of the kingdom," Jesus arranged specialized instruction for Peter, James, and John, his inner circle of personal companions. This strategic four-hour teaching session aboard a boat provided concentrated instruction that Jesus hoped would equip these three to subsequently clarify these concepts for their fellow apostles. Simon Peter later organized this comprehensive instruction into five principal categories: doing the Father's will, political attitude, social approach, economic attitude, and personal religion. This was a systematic framework addressing all major dimensions of the kingdom's practical application.

Regarding the Father's will, Jesus balanced trust in divine provision with practical wisdom, clarifying the differences between apostleship and discipleship while demonstrating the compatibility of spiritual submission and prudent foresight. His political guidance encouraged remaining politically neutral while fulfilling civic obligations, famously teaching them to "render to Caesar the things which are Caesar's and to God the things which are God's." Socially, Jesus expanded the concept of neighbor to include the whole world but focused on individuals rather than masses, teaching "pure sympathy, compassion" without prescribing specific social structures. Economically, while not attacking property ownership, Jesus warned against covetousness and the unequal distribution of wealth without formulating economic theories, teaching that "it is more blessed to give than to receive." Regarding personal religion, Jesus taught by example rather than precept, demonstrating self-respect balanced with humility toward God and emphasizing positive virtue rather than negative prohibitions. This comprehensive instruction established the spiritual foundation and practical principles that would guide the apostles' approach to their public ministry, clarifying that Jesus came not to reform society's external structures but to transform individual hearts through faith in the Father.

The following Sabbath, Jesus led the apostles back to the highland where he had ordained them for a solemn consecration ceremony. Unlike the ordination, which included extensive new teaching, this occasion focused on "a long and beautifully touching personal message of encouragement" followed by the formal act of consecration. This day represented a time of intimate communion and spiritual reinforcement rather than doctrinal instruction, nurturing the personal relationship between Jesus and his chosen representatives before they embarked on their public mission.

After reviewing key elements of the ordination sermon, Jesus systematically called each apostle before him individually to commission them for their worldwide mission. His consecration charge directed them to "go into all the world and preach the glad tidings of the kingdom," liberating spiritual captives, comforting the oppressed, and ministering to the afflicted with the same generosity they had received. He instructed them to travel with minimal provisions, trusting in the principle that "the laborer is worthy of his hire," while warning them of the inevitable opposition they would face: "Behold I send you forth as sheep in the midst of wolves." Jesus prophetically described the persecution awaiting them: being brought before councils, castigated in synagogues, and facing governors and rulers because of their gospel. Despite this, he promised divine assistance in such trials: "The spirit of my Father indwells you and will at such a time speak through you." Despite foretelling that some would be martyred and many would hate them because of the gospel, Jesus concluded with the reassuring promise of his continuing spiritual presence: "My Father's presence will abide with you while you go first to the Jews, then to the gentiles."

That evening, as rain drove them indoors, Jesus delivered extended teaching focused not on what the apostles should do but on what they must be—a fundamental reorientation for men accustomed to a religious paradigm where righteousness was achieved through prescribed actions. The Master repeatedly emphasized that "in the kingdom you must be righteous in order to do the work" and urged them toward the spiritual ideal: "Be you therefore perfect, even as your Father in heaven is perfect." This represented a revolutionary inversion of conventional religious thinking, establishing inner transformation through faith as the prerequisite for outer righteousness rather than viewing external conformity as the path to spiritual attainment.

Jesus contrasted John's "baptism of repentance" with their commission to proclaim "the baptism of fellowship with God," instructing them to "preach repentance to those who stand in need of such teaching, but to those already seeking sincere entrance to the kingdom, open the doors wide and bid them enter into the joyous fellowship of the sons of God." This distinction proved extraordinarily difficult for the apostles to grasp, as they persistently attempted to convert Jesus' spiritual principles into concrete behavioral regulations. The Master's patient instruction throughout the week culminated in his explanation to Thomas about becoming as little children to enter the kingdom, clarifying that he referred not to "ease of deception" or "mere willingness to believe" but to the trusting "child-father relationship" that "forever precludes all disposition to bargain for the Father's love and mercy." When John finally asked directly, "Master, what is the kingdom of heaven?" Jesus provided the definitive summary: "The kingdom of heaven consists in these three essentials: first, recognition of the fact of the sovereignty of God; second, belief in the truth of sonship with God; and third, faith in the effectiveness of the supreme human desire to do the will of God—to be like God." With this crystallization of his teaching, the preparatory week concluded, and the apostles prepared to depart for Jerusalem to begin their public ministry.