Paper 159 Overview: The Decapolis Tour

This paper chronicles a strategically organized four-week teaching mission throughout the Decapolis region, wherein Jesus deployed twelve apostle-evangelist pairs to disseminate the kingdom message while he remained with the women's corps and other disciples. This mission, commencing on August 18 and concluding on September 16, A.D. 29, served as a crucial training phase wherein Jesus' followers demonstrated their capacity to function effectively without his immediate presence. There were several seminal discourses delivered by Jesus during periodic visits to various teaching groups, including comprehensive teachings on forgiveness, religious tolerance, pedagogical methodology, scriptural authority, and the affirmative nature of authentic spiritual life.

These teachings collectively illuminate the revolutionary character of Jesus' religious philosophy, which transcended the predominantly negative, prohibitive religious paradigms of his era in favor of a positive, proactive spirituality: one rooted in divine love and human brotherhood. Particularly significant are his expositions on respecting human personality in religious teaching, the proper understanding of scripture as humanly mediated divine truth rather than verbally inspired infallibility, and the superiority of actively overcoming evil with good versus passive non-resistance. The Decapolis mission yielded hundreds of new adherents and culminated in a strategic council at Magadan Park, where the expanded fellowship prepared for Jesus' final ministry phase in Perea, the last extended teaching tour before his fateful journey to Jerusalem.

Upon arriving at Magadan Park, Jesus and the twelve apostles encountered nearly one hundred evangelists and disciples, including the women's corps, prepared to immediately commence the teaching and preaching tour throughout the Decapolis. This assembly represented the consolidation of Jesus' movement following the significant "sifting" that had occurred during his Phoenician sojourn, gathering those followers who remained committed despite growing opposition from religious authorities. The geographical selection of the predominantly Gentile Decapolis region provided a receptive environment for Jesus' increasingly universal message while strategically postponing direct confrontation with Jerusalem's religious establishment.

On Thursday morning, August 18, Jesus instituted a comprehensive organizational structure for this extensive mission, directing each apostle to associate with one of the twelve evangelists and, with additional evangelists, to form twelve distinct teaching teams that would systematically disseminate the kingdom message throughout the region's urban and rural areas. Jesus retained the women's corps and other disciples with him, establishing a central coordination point while allowing the apostolic teams to function independently. Allocating four weeks for this ministerial campaign, Jesus instructed his followers to reconvene at Magadan by Friday, September 16, while promising to visit them periodically during their separation. This methodical approach represented a significant evolution in Jesus' ministry methodology, prioritizing systematic coverage of territory and development of leadership capacity among his followers while deliberately abstaining from miracle-working that might distract from the spiritual content of his message.

One evening in Hippos, responding to a disciple's inquiry, Jesus delivered a comprehensive discourse on forgiveness that transcended conventional understandings of mercy and reconciliation. Beginning with the parable of the shepherd who leaves ninety-nine secure sheep to search for one that has strayed, Jesus established the foundational principle that divine forgiveness is not merely reactive but proactively seeking, stating: "In your religion God may receive repentant sinners; in the gospel of the kingdom the Father goes forth to find them even before they have seriously thought of repentance." This fundamental reorientation from passive divine receptivity to active divine initiative revolutionized the concept of salvation, portraying God not as a distant judge awaiting supplication but as a loving parent actively pursuing a relationship with his wayward children.

Jesus proceeded to articulate a pragmatic methodology for handling interpersonal conflict within the fellowship of believers, establishing a progressive approach that balanced forgiveness with accountability. His instruction to first address issues privately, then involve witnesses, and finally engage the broader community if necessary, acknowledged both the imperative of reconciliation and the practical necessity of maintaining order within the earthly brotherhood. When Peter inquired whether forgiving seven times was sufficient, Jesus responded, "Not only seven times but even to seventy times and seven," and elaborated through the parable of the unforgiving steward, contrasting the king's magnanimous forgiveness of an astronomical debt with the steward's harsh treatment of a trivial obligation. This narrative illuminated the fundamental incongruity of seeking divine mercy while withholding human forgiveness, establishing reciprocity as an essential principle of spiritual authenticity: "Freely you have received the good things of the kingdom; therefore freely give to your fellows on earth."

The sermon culminated in Jesus' explanation that while discipline and justice must be maintained, these functions should reside with the collective wisdom of the brotherhood rather than individual judgment, which remains vulnerable to prejudice and passion. He invested "legislative and judicial authority in the group, not in the individual," thereby establishing a crucial distinction between personal forgiveness (which should be unlimited) and communal accountability (which requires judicious discernment). Jesus sought to minimize elements of "unfairness, retaliation, and vengeance" by emphasizing collective discernment over personal authority, anticipating the challenges of maintaining both mercy and order in the emerging community of believers. This teaching established forgiveness not merely as an emotional response or ethical obligation but as a participation in the divine nature itself, a spiritual practice that aligns human relationships with the fundamental character of God's relationship to creation.

During Jesus' visit to Gamala, John reported encountering a man in Ashtaroth who was teaching and casting out devils in Jesus' name despite having no formal association with their movement, and that he had consequently forbidden this unauthorized activity. Rather than validating this territorial response, Jesus instructed, "Forbid him not," and proceeded to articulate a principle of remarkable inclusivity: "Do you not perceive that this gospel of the kingdom shall presently be proclaimed in all the world? How can you expect that all who will believe the gospel shall be subject to your direction?" This perspective transcended conventional organizational boundaries, embracing a vision of spiritual influence extending beyond institutional control and acknowledging the inevitable diversity of expression that would characterize the kingdom's expansion.

Jesus elaborated that independent workers, by invoking his name in positive service, inherently supported rather than undermined their cause, observing: "They certainly will not be quick to speak evil of me." This understanding challenged the disciples' instinctive protectiveness of their privileged relationship with Jesus, reframing their perspective from exclusive proprietorship to inclusive partnership with all who shared their fundamental spiritual orientation. Jesus summarized this expansive vision with the aphorism, "He who is not against us is for us," a statement that perplexed John, who recalled Jesus' seemingly contradictory assertion, "He who is not with me is against me." The apparent paradox illuminated the crucial distinction between personal spiritual allegiance to kingdom teachings (where neutrality is impossible) and the broader social expressions of kingdom service (where diverse and independent manifestations should be welcomed rather than constrained).

This teaching represented a profound challenge to the apostles' conception of their own authority and the boundaries of legitimate ministry. Despite Jesus' clear instruction, the narrative notes that "many times did the apostles take offense at those who made bold to teach in the Master's name," suggesting the persistent difficulty they experienced in relinquishing proprietary attitudes toward spiritual authority. The account of Aden, whom John had attempted to silence but who subsequently raised up "a considerable company of believers at Kanata before going on into Mesopotamia," provided historical validation of Jesus' more inclusive approach to ministry authorization. This episode illustrates the tension between institutional control and spiritual freedom that would characterize the subsequent development of the Christian movement, establishing a precedent for recognizing genuine spiritual fruit regardless of formal apostolic sanction.

At Edrei, where Thomas and his associates conducted their ministry, Jesus devoted an extensive session to articulating fundamental principles that should guide those who teach truth and embody the gospel of the kingdom. Central to this instruction was the inviolable respect for human personality and the categorical rejection of coercive methodologies in spiritual pedagogy: "Never should a righteous cause be promoted by force; spiritual victories can be won only by spiritual power." Jesus explicitly extended this prohibition beyond physical compulsion to encompass "psychic force" and manipulative persuasion, establishing consent and free moral choice as essential components of authentic spiritual development. This foundational principle distinguished Jesus' approach from both authoritarian religious systems and emotionally manipulative revival techniques, establishing human dignity and autonomy as prerequisites for genuine spiritual growth.

Jesus taught a positive way of interpreting spiritual truth, instructing his followers to "make your appeals directly to the divine spirit that dwells within the minds of men" rather than exploiting fear, pity, or sentiment. He emphasized the critical importance of self-respect in spiritual development, noting that while excessive self-regard might manifest as pride or arrogance, insufficient self-respect often resulted in "paralysis of the will." Jesus charged his disciples with the delicate responsibility of both restraining excessive self-importance and restoring dignity to those who had lost it, cautioning particular care "that you do not wound the self-respect of timid and fearful souls." This nuanced understanding of human psychology reflected Jesus' profound insight into the complex relationship between spiritual growth and psychological wholeness, recognizing that genuine faith must be built upon integrated personhood rather than emotional manipulation or intellectual intimidation.

The instruction proceeded to address common misconceptions about spiritual guidance, cautioning that "strong feelings of emotion are not equivalent to the leadings of the divine spirit" and that impressions to do something or go somewhere do not necessarily constitute divine direction. Jesus prepared his followers for the inevitable "fringe of conflict" encountered in transitioning from material to spiritual consciousness, while assuring them that "the gospel yoke is easy and the burden of truth is light." He portrayed faith not as an additional burden of religious obligation but as "an addition of power" comparable to a ship's sails, identifying unbelief as the only essential battle confronting kingdom citizens. This nautical metaphor captured the paradoxical nature of authentic spirituality, simultaneously requiring human engagement while facilitating divine empowerment, demanding effort while promising ease, imposing structure while ensuring freedom. Jesus concluded with the profoundly relational definition of the kingdom as essentially "teaching friendship with God," a conceptualization that fundamentally reoriented religion from ritualistic obligation or doctrinal conformity toward intimate divine-human communion as its central purpose and highest expression.

At Abila, Nathaniel approached Jesus privately with questions regarding the authority of the Hebrew scriptures, troubled by Jesus' selective approach to these revered texts and his apparent rejection of the rabbinical doctrine of verbal divine inspiration. Jesus acknowledged Nathaniel's perceptive observation and provided a remarkably candid assessment of scriptural origins and authority, stipulating confidentiality given the revolutionary nature of his perspective: "The words of the law of Moses and the teachings of the Scriptures were not in existence before Abraham. Only in recent times have the Scriptures been gathered together as we now have them." This historical contextualization directly contradicted prevailing beliefs in the texts' divine dictation and eternal pre-existence, establishing scripture as an evolutionary development reflecting humanity's progressive spiritual understanding rather than a static deposit of supernatural information.

Jesus characterized the scriptures as "the work of men, some of them holy men, others not so holy," acknowledging their value as "the best collection of religious wisdom and spiritual truth to be found in all the world at this time" while simultaneously recognizing their inherent limitations as human documents. He explicitly rejected the attribution of primitive violence and tribal favoritism to divine will, instructing Nathaniel: "Never permit yourself for one moment to believe the Scripture records which tell you that the God of love directed your forefathers to go forth in battle to slay all their enemies—men, women, and children." Jesus highlighted the progressive revelation evident in scripture, noting that "the concepts of Yahweh grow in beauty and glory as the prophets make their records from Samuel to Isaiah," thus establishing an evaluative principle for scriptural interpretation based on alignment with the highest understanding of divine character rather than uncritical acceptance of all texts as equally authoritative.

The Master identified the fundamental error underlying scriptural misappropriation as "not merely this erroneous idea of the absolute perfection of the Scripture record and the infallibility of its teachings, but rather the confusing misinterpretation of these sacred writings by the tradition-enslaved scribes and Pharisees at Jerusalem." This diagnosis located the problem not primarily in the texts themselves but in their interpretation, particularly when employed to resist new revelation: "And now will they employ both the doctrine of the inspiration of the Scriptures and their misinterpretations thereof in their determined effort to withstand these newer teachings of the gospel of the kingdom." Jesus articulated a remarkably modern understanding of revelation as ongoing rather than concluded, stating that "the Father does not limit the revelation of truth to any one generation or to any one people," and identified authentic spiritual authority as residing in "the very spirit that indwells its living manifestations, and not the dead words of the less illuminated and supposedly inspired men of another generation." This revolutionary perspective established a dynamic rather than static understanding of divine truth and provided the theological foundation for Jesus' selective appropriation of scriptural material in service to the more comprehensive revelation he personally embodied.

In Philadelphia, where James conducted his ministry, Jesus expounded upon the affirmative character of the gospel of the kingdom in contrast to the predominantly negative, prohibitive religious frameworks of contemporary Judaism. When James asked for help choosing spiritually enriching passages from scripture, Jesus guided him to those that were "eternally true and divinely beautiful," offering examples like "Create in me a clean heart" and "The Lord is my shepherd." In doing so, Jesus emphasized aesthetic and spiritual value over blanket reverence for all texts. His method showed a practical approach to scripture, focusing on transformative spiritual truths drawn from the larger cultural and historical context. He uplifted the most meaningful parts of the Hebrew scriptures while setting aside teachings that did not reflect the Father's character.

Jesus consistently transformed passive religious doctrines into active spiritual engagements, replacing "negative compliance with ceremonial requirements" with "the positive doing of that which his new religion required." While acknowledging that previous religions had suggested "the thought of the nearness of God to man," Jesus elevated this concept to unprecedented centrality, making "the care of God for man like the solicitude of a loving father for the welfare of his dependent children" the cornerstone of his religious system, from which logically flowed "the practice of the brotherhood of man." This fundamental reorientation manifested in Jesus' approach to ethical teachings as well, particularly evident in his treatment of the command to "love your neighbor as yourself," which he extracted from a context including the directive to "take vengeance against the children of your people," embracing the positive instruction while rejecting its negative counterpart.

Most significantly, Jesus reinterpreted the concept of "turning the other cheek" not as passive submission to mistreatment but as a positive, assertive engagement with wrongdoing: "When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living." This interpretation demanded "initiative, necessitates vigorous, active, and courageous expression of the believer's personality" in contrast to mere non-resistance or disengagement. Jesus systematically categorized three potential responses to evil: returning evil for evil (the positive but unrighteous method), suffering evil without complaint (the purely negative method), and returning good for evil (the positive and righteous method). This tripartite analysis established active, transformative engagement with wrongdoing as spiritually superior to both retaliatory and passive approaches, culminating in Jesus' memorable response to the question of carrying a stranger's pack for the legally mandated mile: "If you can think of nothing more effectively positive to do, you can at least carry the pack a second mile." This instruction encapsulated the fundamentally proactive, transformative, and relational character of Jesus' religious philosophy, engaging evil not through power or passivity but through creative, unexpected goodness that disrupts negative patterns and offers the possibility of genuine transformation.

The four-week mission throughout the Decapolis achieved moderate success in expanding the kingdom fellowship, with hundreds of individuals embracing Jesus' message during this methodical campaign. Beyond numerical growth, this period provided invaluable experiential education for the apostles and evangelists as they functioned without Jesus' immediate personal presence, developing greater self-reliance and confidence in their ministerial capabilities. On Friday, September 16, the entire corps of workers reconvened at Magadan Park according to their predetermined schedule to evaluate their collective progress and formulate strategic plans for further expanding the work of the kingdom.

The following day, they conducted a comprehensive council attended by more than one hundred believers, during which David's messengers provided reports concerning the welfare of adherents throughout Judea, Samaria, Galilee, and adjacent territories. This gathering highlighted the sophisticated communication network that David had established, which served not only to maintain cohesion among geographically dispersed believers but also to coordinate financial support for Jesus and the apostles, as well as for the families of the twelve apostles and twelve evangelists. The messengers' service transcended mere information transfer to encompass practical sustenance of the movement during periods when opposition diminished the public support that had previously sustained them. Following this productive assembly, Jesus and his associates prepared for a week of recuperation before embarking on their final major teaching tour: the Perean mission that would extend until their arrival in Jerusalem for the culminating events of Jesus' earth career. This transitional period represented both the successful conclusion of the Decapolis ministry phase and the preparatory pause before the commencement of Jesus' final journey toward his sacrificial destiny in Jerusalem.