Paper 150 Overview: The Third Preaching Tour

Paper 150 chronicles the third and final preaching tour of Galilee, which commenced on January 16, 29 CE, following a joint conference between Jesus' apostles and those of John the Baptist. This seven-week journey marked a pivotal transition in Jesus' ministry, most notably through his revolutionary establishment of the women's evangelistic corps, ten women formally commissioned to teach the gospel and minister to the sick, a profound challenge to the entrenched patriarchal religious structures of the time. The tour encompassed numerous cities throughout central and southern Galilee, with the evangelists working in groups of five while Jesus and the twelve traveled together, occasionally dispatching apostles in pairs to baptize new believers.

This period witnessed several significant developments, including Jesus' comprehensive dismantling of superstition and magical thinking, his strategic pairing of apostles to maximize their effectiveness, and profound teachings on salvation as the freely given gift of the Father. The tour culminated dramatically in Jesus' rejection at Nazareth, where, despite an initially gracious reception, the townspeople attempted to throw him from a cliff, only to be inexplicably thwarted when Jesus calmly walked through their midst unharmed. This sobering experience reinforced for the disciples that establishing the kingdom would involve significant opposition and disappointment rather than immediate acclaim, foreshadowing the challenges that lay ahead in Jesus' ministry.

On Sunday evening, January 16, Abner and John the Baptist's apostles arrived at Bethsaida to participate in a joint conference with Andrew and Jesus' apostles, initiating preparations for the third preaching tour. The following day, the assembled group discussed the practice of anointing the sick with oil during prayers for healing, a method regularly employed by John's apostles. Jesus, however, declined to participate in this discussion or to formalize any position regarding their conclusions, maintaining his characteristic distance from ritual standardization and allowing his followers to discern these matters themselves.

On Tuesday, January 18, the twenty-four apostles were joined at Zebedee's house in Bethsaida by approximately seventy-five tested evangelists who had proven their commitment and abilities during previous missions. This consolidated group of nearly one hundred individuals was methodically organized for the third preaching tour of Galilee, with the evangelists dispatched in groups of five while Jesus and the twelve apostles generally traveled together. For almost three weeks, Abner and his associates collaborated with these evangelistic groups, offering guidance and baptizing new believers throughout a circuit that included Magdala, Tiberias, Nazareth, and numerous other cities across central and southern Galilee. This systematic approach ensured comprehensive coverage of the region and represented their final comprehensive message to Galilee, except for its northern territories.

On the evening of January 16, Jesus made one of the most audacious announcements of his earthly ministry: his intention to formally commission ten women for the ministerial work of the kingdom. This unprecedented decision directly challenged the profound gender restrictions of first-century Jewish religious practice. Jesus instructed David to summon ten devout women who had previously served in managing the former encampment and infirmary, women who had received the same instructional preparation as the young evangelists but who, along with their teachers, had never imagined they would be officially authorized to teach the gospel and minister to the sick, traditionally male-exclusive domains.

The women selected for this groundbreaking role included Susanna (daughter of a former Nazareth synagogue leader), Joanna (wife of Herod's steward), Elizabeth, Martha (sister of Peter and Andrew), Rachel, Nasanta, Milcha, Ruth, Celta, and Agaman, with Mary Magdalene and Rebecca joining later. Jesus authorized these women to establish their own organizational structure. They elected Susanna as their leader and Joanna as treasurer and then directed Judas to provide funds for their equipment and transportation needs. This action constituted nothing less than an "emancipation proclamation" for women's spiritual status, recognizing them as equals in the kingdom of heaven. Though this radical step shocked even the twelve apostles despite Jesus' consistent teaching about spiritual equality, the women embraced their calling with steadfast commitment. The surrounding country was deeply stirred by this development, with enemies capitalizing on it politically while female believers staunchly supported their newly commissioned sisters, recognizing the long-overdue acknowledgment of women's rightful place in religious work.

As the apostolic party journeyed from Bethsaida, the women's corps traveled at the rear of the procession, and during conference sessions, they were seated as a group to the front and right of the speaker. This arrangement addressed a persistent challenge wherein women believers had previously encountered significant difficulty when seeking personal conversations with Jesus or his apostles. The new protocol established that any woman wishing to consult with the Master or an apostle would first approach Susanna, who would then accompany her along with one of the twelve women evangelists to meet with Jesus or the appropriate apostle, creating an acceptable social framework for these interactions.

The strategic value of the women's corps was dramatically demonstrated at Magdala, where they effectively accessed spaces that were inaccessible to the male apostles under Andrew's stringent rules regarding interactions with women, particularly those of questionable reputation. The women ministers could freely enter establishments of ill repute to share the gospel directly with the residents and could minister intimately to afflicted women. Through this approach, Mary Magdalene was won to the kingdom, a woman who, through a series of misfortunes and the judgmental attitude of "respectable" society, had found herself in one of Magdala's notorious establishments. Martha and Rachel clearly explained to Mary that the kingdom's doors were open even to women in her situation, leading to her wholehearted acceptance of the good news and subsequent baptism by Peter. Mary subsequently became one of the most effective teachers among the women evangelists and was formally commissioned for this service alongside Rebecca at Jotapata approximately four weeks after her conversion. Notably, while the apostles all fled during Jesus' crucifixion (save one), these women remained present and faithful, demonstrating remarkable courage and dedication to their Master.

Following Jesus' instructions, Andrew had delegated responsibility for the Sabbath services to the women, necessitating alternative arrangements since they could not utilize the new synagogue due to gender restrictions. Joanna was selected to lead this gathering, which was conducted in the banquet room of Herod's palace during his absence in Julias in Perea. Drawing from the Scriptures, Joanna presented texts concerning women's contributions to Israel's religious life, specifically referencing Miriam, Deborah, Esther, and other significant female figures who had played pivotal roles in their spiritual heritage, thus establishing historical precedent for women's active participation in religious affairs.

Later that evening, Jesus delivered a comprehensive discourse on magic and superstition in response to Andrew's inquiry about the significance of a recently observed bright star and its possible implications. Jesus systematically addressed common superstitious beliefs, presenting ten key points that thoroughly dismantled the foundation of magical thinking prevalent in that era: celestial bodies have no influence on human affairs; examining animal organs reveals nothing about future events; the spirits of the dead do not communicate with the living; charms and relics possess no healing powers; casting lots does not reveal divine will; divination, sorcery, and witchcraft represent ignorant superstition; dream interpretation is largely groundless speculation; spirits cannot inhabit material objects; enchantments and incantations are futile; and various other popular superstitious practices (including spells, ordeals, curses, and signs) represent forms of "ignorant and enslaving superstition." This comprehensive teaching represented a decisive break with the magical thinking that permeated the religious landscape of Jesus' time, emphasizing instead the spiritual nature of the kingdom.

The following evening, Jesus gathered his entire entourage—his apostles, John's apostles, and the newly commissioned women's group—and observed that while the harvest was abundant, laborers were scarce. Recognizing the strategic opportunity presented by the current peaceful conditions in Galilee, Jesus announced his decision to dispatch the more experienced apostles in pairs to expedite the proclamation of the kingdom throughout the region. He methodically designated the pairs as follows: Andrew and Peter, James and John Zebedee, Philip and Nathaniel, Thomas and Matthew, James and Judas Alpheus, and Simon Zelotes and Judas Iscariot, thus combining complementary personalities and abilities for maximum effectiveness.

Jesus established Nazareth as their future rendezvous point and provided specific instructions regarding their mission parameters: they were to focus exclusively on "the lost sheep of the house of Israel," avoiding gentile territories and Samaria. He warned them of the opposition they would face, noting that if he himself had been called an associate of Beelzebub, his followers could expect similar treatment. Jesus encouraged them not to fear those who could only harm the body but not the soul, assuring them of God's intimate awareness of their circumstances—down to the numbered hairs on their heads and the fate of sparrows. He cautioned that while he came to bring peace, the immediate effect of his message would often be division, even within families, as some embraced the gospel while others rejected it. With solemn emphasis, he declared that anyone placing family relationships above devotion to the gospel would be considered unworthy of the kingdom. Following these instructions, the apostles dispersed to their assigned territories, not to reconvene until they gathered at Nazareth as arranged.

One evening in Shunem, after John's apostles had returned to Hebron and the twelve had been dispatched in pairs, Rachel approached Jesus with a practical question of immense importance: "Master, what shall we answer when women ask us, 'What shall I do to be saved?'" This inquiry reflected the women evangelists' desire for clear guidance as they encountered sincere seekers. Jesus responded with a comprehensive explanation applicable to both men and women, providing a clear articulation of his teaching on salvation that the women could confidently share.

Jesus instructed them to tell inquirers to believe the gospel of the kingdom and accept divine forgiveness, acknowledging the indwelling spirit of God whose acceptance confers divine sonship. He quoted multiple scriptural passages emphasizing God's righteousness and salvation, including "In the Lord have I righteousness and strength" and references to being clothed in "garments of salvation" and covered with "the robe of his righteousness." Jesus explicitly stated that entrance into the Father's kingdom is entirely free, while progress and growth in grace are essential for continuance therein. He characterized salvation as the Father's gift revealed through his Sons, received through faith that justifies and saves, enabling eternal advancement in divine perfection. These gracious words elicited great rejoicing among his listeners, who proceeded to proclaim the kingdom message with renewed energy and conviction. The women were especially encouraged to learn they were fully included in the plans for establishing the kingdom on earth, reinforcing the spiritual equality Jesus consistently taught.

Throughout the remainder of the third preaching tour, Jesus conducted evening discussions that addressed a remarkably diverse range of profound spiritual and practical topics. These discussions covered "The Love of God," "Dreams and Visions," "Malice," "Humility and Meekness," "Courage and Loyalty," "Music and Worship," "Service and Obedience," "Pride and Presumption," "Forgiveness in Relation to Repentance," "Peace and Perfection," "Evil Speaking and Envy," "Evil, Sin, and Temptation," "Doubts and Unbelief," and "Wisdom and Worship." The absence of the more established apostles created an environment where these younger groups of both men and women could engage more freely in dialogue with the Master, facilitating deeper exploration of these concepts without the potential inhibition that might have occurred in the presence of the more experienced disciples.

Jesus would typically spend two or three days with each group of twelve evangelists before moving to another, maintaining awareness of all workers' locations and activities through David's efficient messenger service. This communication network ensured that each group remained fully informed about the overall progress of the tour, providing encouragement to these geographically separated workers. The women's corps, being on their first tour, frequently remained in Jesus' company, benefiting from his direct instruction. Through the messenger service, each group maintained awareness of the others' activities, which consistently provided inspiration to these scattered workers. Before their separation, arrangements had been made for all apostles, evangelists, and the women's corps to converge at Nazareth on Friday, March 4, to meet with Jesus. By mid-afternoon of that day, Andrew and Peter, the last to arrive, reached the encampment prepared by the early arrivals on the highlands north of the city, marking Jesus' first return to Nazareth since the commencement of his public ministry.

On Friday afternoon, Jesus walked through Nazareth unrecognized and unnoticed, experiencing a profound emotional journey as he revisited the landmarks of his youth—his childhood home, the carpenter shop, and most poignantly, the hill he had so enjoyed as a boy, where he spent a reflective half hour. The Son of Man experienced an extraordinary surge of human emotion, unlike anything he had felt since his baptism by John in the Jordan. As he descended from the mount, he heard the familiar trumpet blast announcing sunset, which had punctuated the rhythms of his childhood days. Before returning to the encampment, he passed by the synagogue where he had attended school, allowing his mind to indulge in reminiscences of his formative years. Earlier that day, Jesus had sent Thomas to arrange with the synagogue ruler for his participation in the Sabbath morning service.

The people of Nazareth had never been distinguished for their piety or righteous living, and their moral standards had further deteriorated over the years due to the corrupting influence of nearby Sepphoris. Throughout Jesus' youth and young adulthood, the town had been divided in its opinion of him, and many harbored resentment that he had relocated to Capernaum without including his native village in his earlier preaching tours. Though they had heard reports of his growing fame, the majority of citizens maintained unfavorable attitudes toward him. Beyond this ambient hostility, Jesus confronted a deliberately orchestrated opposition; his enemies had hired disruptive individuals to harass him and cause trouble during his visit. Few of his older friends remained in Nazareth, with most having died or relocated, and the younger generation, prone to jealousy, failed to appreciate his earlier devotion to his father's family and criticized him with bitter resentment. Even the orthodox Jews found fault with him for supposedly walking too quickly on his way to the synagogue that Sabbath morning, illustrating the petty nature of their antagonism.

On this beautiful Sabbath, both supporters and opponents from Nazareth gathered at the synagogue to hear their former fellow citizen speak. The building was so crowded that many of Jesus' apostolic retinue were forced to remain outside. Jesus had frequently spoken in this worship place as a young man, yet remarkably, when the synagogue ruler handed him the sacred manuscript, no one present recalled that this very document was one Jesus had personally donated to the synagogue during his youth. This was a striking example of their failure to truly recognize him despite their familiarity with his person.

The service adhered to traditional Jewish liturgical forms, beginning with two formal prayers praising God as Creator and acknowledging his loving relationship with Israel, followed by the congregation's recitation of the Shema (the Jewish creed of faith), and a third prayer. The synagogue ruler then recited only the first and last of the nineteen benedictions, abbreviating the service to allow more time for Jesus' discourse. After an informal prayer, Jesus was invited to read the Scripture lesson. Taking the scroll, he first read from Deuteronomy about the commandment being "not hidden" nor "far off" but "very near" in one's heart, and then from Isaiah about being anointed by the Spirit to "preach good tidings to the poor," proclaim release to captives, recovery of sight to the blind, and liberty for the bruised. After returning the book to the synagogue ruler, Jesus sat down and delivered a fifteen-minute discourse on "The Sons and Daughters of God." Many listeners were impressed by his gracious presentation, though their appreciation would prove short-lived. Following Jewish custom, Jesus remained after the formal service to answer questions from interested individuals, a practice that would soon provide the catalyst for confrontation.

As the formal service concluded, Jesus found himself surrounded by a pressing crowd comprised largely of antagonistic individuals, with troublemakers strategically positioned around the fringe. When confronted with rude questions and hostile banter, Jesus responded with measured humor, acknowledging the local proverb, "Physician heal yourself," and their challenge for him to perform in Nazareth the wonders reported in Capernaum. He calmly reminded them of another truth: "A prophet is not without honor save in his own country and among his own people." When accused of thinking himself superior to the Nazarenes because he had moved away while his siblings remained as common workers, Jesus explained that divine transformations occur in response to living faith on the part of beneficiaries, not through his personal determination.

The situation deteriorated when Simon Zelotes and Nahor, a young evangelist, gathered Jesus' supporters and confronted his enemies with belligerent warnings, a tactical error contrary to Jesus' consistent teaching that "a soft answer turns away wrath." Unaccustomed to seeing their beloved teacher treated disrespectfully, these followers expressed passionate resentment, inadvertently inflaming the mob spirit among the already hostile assembly. Under the leadership of hired agitators, the crowd seized Jesus and dragged him to a nearby precipice, intending to throw him to his death. At the critical moment, just as they prepared to push him over the cliff, Jesus turned to face his captors, quietly folded his arms without speaking, and when he began walking forward, the mob inexplicably parted, permitting him to pass through unharmed. Following this harrowing experience, Jesus and his disciples returned to their encampment and prepared to depart for Capernaum the next day as he had directed. This turbulent conclusion to the third preaching tour had a sobering effect on Jesus' followers, who began to understand that the kingdom would be established through significant opposition and disappointment rather than immediate triumph.