Paper 163 Overview: Ordination of the Seventy at Magadan

The ordination of seventy messengers in November of A.D. 29 marked a pivotal expansion of Jesus' ministry beyond the twelve apostles. Following their return to Magadan from Jerusalem, Jesus and the apostles conducted intensive training for a select group of devoted followers over a two-week period. This strategic broadening of the teaching mission represented a transitional phase between Jesus' Galilean ministry and his final work in Jerusalem, creating a more structured organizational approach to disseminating his message throughout Palestine.

This significant development encompassed several key events: the formal ordination ceremony with specific instructions, Jesus' profound teachings on wealth and attachment illustrated through his encounter with Matadormus, the relocation of the ministry headquarters to Pella, and the triumphant return of the seventy after six weeks of preaching. Throughout these narratives runs the theme of Jesus preparing his followers for the imminent conclusion of his earth career, emphasizing spiritual depth over miracle-working, and establishing a foundation for the gospel message to endure beyond his physical presence. The seventy were specifically commissioned to proclaim a spiritual brotherhood under divine sonship rather than a material kingdom, signaling Jesus' intent to anchor his teachings in the eternal realities of spiritual communion rather than temporal political or social reforms.

A few days after Jesus and the twelve apostles returned to Magadan from Jerusalem, Abner arrived with approximately fifty disciples from Bethlehem. Concurrently, the evangelistic corps, the women's corps, and about one hundred and fifty additional devoted disciples from across Palestine assembled at Magadan Camp, forming a substantial gathering of believers committed to Jesus' message. From November 4 to November 19, Jesus and the twelve conducted an intensive training program for this select assembly, methodically preparing them for a more formalized and expansive dissemination of the gospel of the kingdom.

The instructional approach was comprehensive and systematically organized, with Jesus personally addressing the entire company each morning while the apostles provided specialized instruction throughout the day according to their particular expertise. Peter taught methods of public preaching, Nathaniel instructed them in pedagogical techniques, Thomas explained approaches to answering questions, and Matthew directed the organization of their financial affairs. The other apostles likewise contributed according to their specific talents and experiences, creating a well-rounded curriculum that prepared these disciples for the challenges they would face as emissaries of the kingdom message in diverse communities across Palestine.

The seventy messengers were ordained by Jesus on Sabbath afternoon, November 19, at the Magadan Camp, with Abner designated as their leader. This carefully selected group consisted of Abner and ten former apostles of John the Baptist, fifty-one earlier evangelists who had proven themselves in service, and eight other disciples who had distinguished themselves in their dedication to the kingdom. The ordination ceremony took place on the shore of the lake of Galilee between rain showers, witnessed by over four hundred believers who had gathered to observe this significant milestone in the expansion of Jesus' ministry.

Prior to the formal laying on of hands, Jesus delivered a substantive address outlining both the practical and spiritual dimensions of their mission. He employed powerful metaphors, describing them as "lambs among wolves" and instructing them to travel in pairs without money or extra clothing, focusing solely on their urgent proclamation. Their message was to be succinctly expressed—"The kingdom of heaven is at hand"—while their actions were to exemplify the compassionate ministry of healing the sick in mind and body. Jesus established clear protocols for their work, instructing them to remain in a single worthy household during their stay in each community, to bring peace wherever they were received, and to depart gracefully from places that rejected their message. The Master emphasized the profound representation inherent in their mission: those who heard them would be hearing Jesus himself, and those who rejected them would be rejecting both Jesus and the Father who sent him.

The ordination culminated in a solemn ceremony wherein Jesus, beginning with Abner and moving through all seventy as they knelt in a circle around him, laid his hands upon each one's head, formally commissioning them for their work. The following morning, Abner dispatched these thirty-five pairs of messengers to cities throughout Galilee, Samaria, and Judea, where they would preach and teach for approximately six weeks before reuniting at the new camp near Pella on December 30.

More than fifty disciples who sought ordination and appointment to the seventy were ultimately rejected by the selection committee appointed by Jesus, comprising Andrew, Abner, and the acting head of the evangelistic corps. This committee operated with meticulous discernment, bringing candidates to Jesus for personal evaluation only when they could not reach unanimous agreement. Although Jesus never personally rejected anyone who sincerely desired to become a gospel messenger, after conversing with him, more than a dozen candidates voluntarily withdrew their applications, recognizing through Jesus' penetrating questions the depth of commitment required for this special service.

The most poignant illustration of the demanding standards for discipleship arose from Jesus' encounter with Matadormus, a wealthy young member of the Jerusalem Sanhedrin and a devout believer who had been instructed in the gospel by Peter and other apostles. Initially accepted, Matadormus approached Jesus with the fundamental question about attaining eternal life. Jesus affirmed his faithful observance of the commandments but then challenged him with the ultimate test of dedication: "If you would be one of my messengers, go and sell all that you have and, when you have bestowed the proceeds upon the poor or upon your brethren, come and follow me." Unable to detach himself from his great possessions, Matadormus departed in sorrow, exemplifying the spiritual principle that every person harbors some "pet evil" that must be surrendered for full kingdom entrance. Jesus later explained to his apostles that material wealth itself was not inherently problematic, but rather the "love of wealth" that creates divided loyalties incompatible with the spiritual demands of the kingdom. This incident revealed that Jesus did not require all followers to relinquish their possessions, only the twelve and the seventy were asked to dedicate all worldly goods to the common cause, demonstrating that Jesus' approach to material resources was nuanced rather than absolutist.

The Matadormus episode concluded with an insightful postscript: years later, after the establishment of the Jerusalem church, this wealthy Pharisee did finally follow Jesus' instructions and became the treasurer of the Jerusalem church under James, though by then the opportunity to join the seventy had passed. Jesus foresaw that without his riches, Matadormus could potentially become a leader among the disciples, illustrating how certain possessions, while not intrinsically problematic, can sometimes obstruct the attainment of higher spiritual possibilities.

As Matadormus departed, Peter and several apostles gathered around Jesus, prompting a penetrating discourse on wealth and the kingdom. Jesus observed that those with riches found it exceedingly difficult to fully enter God's kingdom, using the vivid analogy that it was "easier for a camel to go through the eye of a needle" than for self-satisfied wealthy individuals to enter the spiritual life. This provocative statement astonished the apostles, leading Peter to ask directly, "Who then, Lord, can be saved?" Jesus clarified that the impediment was not wealth itself but placing one's trust in riches, and reassured them that while many things seem impossible to humans, all spiritual attainments remain possible with God.

Later, as they sat by the lake, Jesus expressed regret that Matadormus had not remained with them, indicating his personal affection for the young man. Peter, speaking for the twelve who were all present, raised the question of what reward they might expect, having left everything to follow Jesus. The Master responded with both reassurance and a challenging parable. He promised that anyone who sacrificed possessions or family relationships for the kingdom would receive "manifold more in this world" along with eternal life, but cautioned that "many who are first shall be last, while the last shall often be first." To illustrate the Father's sovereign approach to reward, Jesus shared the parable of laborers hired at different hours of the day yet all receiving the same denarius payment. This parable revealed a profound kingdom principle: divine compensation operates according to need, mercy, and sovereign grace rather than strictly proportional merit or duration of service. When the early-hired laborers complained about equal payment despite longer work, the householder reminded them that he had honored their agreed wage while exercising his prerogative to be generous to later arrivals, a powerful illustration of God's transcendent fairness that often confounds conventional human notions of equity and deservedness.

On the morning of the seventy's departure for their inaugural mission, Jesus delivered a final comprehensive address, establishing clear parameters for their work and articulating fundamental principles that would guide their proclamation of the kingdom. His instructions were both practical and profoundly theological, covering eight essential directives that would shape their ministry. Jesus emphasized that the gospel must be proclaimed universally, including to gentiles, thus expanding beyond traditional Jewish exclusivity. He cautioned against promoting expectations of miraculous interventions while ministering to the sick, directing their focus toward genuine spiritual healing rather than spectacular demonstrations.

Jesus explicitly defined the nature of their message as proclamation of "a spiritual brotherhood of the sons of God" rather than "an outward kingdom of worldly power and material glory"—a crucial distinction that would prevent political misinterpretations of his mission. He provided practical guidance about avoiding excessive social engagements that might distract from their primary purpose, maintaining consistency by remaining in a single worthy household during their stay in each community, and making clear their break with the religious establishment in Jerusalem. Perhaps most significantly, Jesus distilled their ethical teaching into a singular commandment, to love God wholeheartedly and one's neighbor as oneself, explicitly replacing the 613 elaborate rules of Pharisaic Judaism with this essential spiritual principle that encompassed all genuine morality.

Following Jesus' instructions, Simon Peter delivered the formal ordination sermon to the seventy, elaborating on the Master's charge and encouraging them to cultivate six vital qualities: consecrated devotion expressed through constant prayer for more workers; true courage in the face of inevitable hostility; faith and trust in the Father's provision for their needs; zeal and initiative in attending "strictly to their Master's business"; kindness and courtesy toward all they encountered, especially their hosts; and dedicated ministry to the sick in mind and body. This systematic preparation, combining Jesus' theological framework with Peter's practical applications, equipped the seventy with both the message and methodologies needed for effective proclamation of the gospel throughout Palestine.

Jesus and the twelve apostles strategically established their final headquarters in Perea, near Pella by the Jordan River where John the Baptist had previously conducted his ministry. After spending the last ten days of November in council at Magadan, they led the entire company of nearly three hundred followers to this historically significant location, arriving on December 6. The selection of this site where Jesus himself had been baptized created a symbolic connection between the beginning of his public ministry and its approaching conclusion, serving both practical and emblematic purposes as his terminal operating base in Palestine.

Concurrently, David Zebedee demonstrated remarkable organizational initiative by establishing an expansive support system near the apostolic camp. After strategically reducing his messenger service and storing the Bethsaida camp equipment, he proceeded to develop accommodations approximately half a mile north of Jesus' headquarters. Within a week, David created facilities capable of housing nearly fifteen hundred pilgrim visitors. This extensive operation proved essential during Palestine's rainy season, providing shelter for the continuously growing numbers of truth-seekers who journeyed to hear Jesus. David accomplished this impressive logistical feat largely through his own initiative and resources, employing most of his former messenger corps as assistants while maintaining a smaller contingent of twenty men for regular communication services. His foresight proved invaluable, as by late December, nearly eight hundred visitors had gathered around the Master, all finding accommodation in David's well-organized camp, demonstrating the increasing popular interest in Jesus' teachings even as his earth career approached its culmination.

On Friday, December 30, the seventy messengers began returning to Pella headquarters in pairs, many accompanied by new believers who had embraced the gospel through their ministry. By five o'clock that afternoon, all seventy had assembled at the teaching site to greet Jesus upon his return from the nearby hills. The scheduled evening meal was delayed as these enthusiastic teachers eagerly shared their experiences with Jesus and the apostles. Although David's messengers had previously relayed much of this information, there was distinctive inspiration in hearing these newly commissioned teachers personally recount how their message had been received by diverse populations throughout Palestine.

When the seventy reported that "even the devils were subject" to them, they primarily referred to their successful healing of nervous disorders, though they had indeed relieved some cases of genuine spirit possession. Jesus responded with prophetic insight, declaring, "I beheld Satan falling as lightning from heaven," but immediately cautioned them against focusing on their spiritual powers, redirecting their joy toward the eternal significance of their names being "written on the rolls of heaven." This moment provoked in Jesus a rare display of emotional ecstasy as he offered a spontaneous prayer of gratitude: "I thank you, my Father, Lord of heaven and earth, that, while this wonderful gospel was hidden from the wise and self-righteous, the spirit has revealed these spiritual glories to these children of the kingdom."

The following day, Jesus gathered the seventy privately and delivered a profound admonition against spiritual pride, which he identified as the danger that had precipitated Lucifer's downfall. He reaffirmed their divine commission to teach that humans are God's children while offering one of his most memorable and comforting invitations: "Come to me all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am true and loyal, and you shall find spiritual rest for your souls." This tender assurance established a pattern of divine comfort that would sustain not only the seventy throughout their continued ministry but countless believers through subsequent generations who would test and prove the reliability of these promises.

The days following the seventy's return were characterized by intensive preparation for the Perean mission, Jesus' final organized teaching tour before his culminating work in Jerusalem. This three-month campaign through Perea represented the terminal phase of his active public ministry, conducted from the strategically established headquarters at Pella. During this period, the organizational structure of Jesus' movement reached its fullest development, with the twelve apostles, the seventy messengers, and an expanded women's corps all functioning in coordinated service to disseminate the gospel message.

Jesus' methodology underwent a significant transition during this period, as he no longer needed to travel extensively to reach the population. Instead, increasing numbers of seekers from across Palestine and throughout the Roman world journeyed to him weekly, demonstrating the growing influence of his message. While participating intermittently in the Perean tour with the seventy, Jesus devoted substantial time to teaching at Pella, where at least ten apostles consistently remained with him. Simultaneously, the women's corps expanded their ministry, with the original twelve women training fifty additional female disciples in home visitation and care for the sick and afflicted. Under Abner's leadership, this enlarged women's group joined the seventy in teams of two, extending their work to the larger cities of Perea.

This final phase of Jesus' teaching ministry manifested a distinctive emphasis on "spiritual depth" rather than spectacular demonstrations, contrasting markedly with the "miracle-minded" focus that had characterized his earlier Galilean work. While the number of followers reached unprecedented levels (by mid-March over four thousand people regularly attended his morning addresses at Pella) a significant tension persisted within the movement. Despite Jesus' consistent teaching about the spiritual nature of the kingdom, many followers remained "material-minded," failing to comprehend that "the kingdom of heaven is the spiritual brotherhood of man founded on the eternal fact of the universal fatherhood of God." This persistent misunderstanding about the fundamental nature of his mission would significantly influence the reception of Jesus' message during his final days in Jerusalem.