Paper 165 Overview: The Perean Mission Begins

On January 3, A.D. 30, Abner, the former chief of John the Baptist's twelve apostles and current leader of the seventy messengers, assembled his associates to provide final instructions before dispatching them throughout Perea. This mission, lasting almost three months, constituted Jesus' final organized ministry before his culminating experiences in Jerusalem. The seventy, periodically supported by Jesus and the twelve apostles, systematically evangelized over fifty cities and villages across the Perean landscape, a region renowned for its picturesque beauty and mixed gentile-Jewish population. This area proved exceptionally receptive to Jesus' teachings, with a higher percentage of the educated classes embracing the gospel than in any other Palestinian territory.

The Perean mission marked a distinctive phase in Jesus' public ministry, characterized by its emphasis on the higher spiritual dimensions of the gospel rather than miraculous demonstrations. The women's corps, now sixty-two members strong, assumed primary responsibility for ministering to the sick, while Jesus alternated between teaching at the Pella camp and journeying with the twelve to support the seventy's work. As this ministry progressed, the attendance at Jesus' morning discourses grew from twelve hundred in mid-January to over four thousand by mid-March, the pinnacle of public interest during this non-miraculous phase of kingdom proclamation. Jesus deliberately chose this moment of peak receptivity to conclude his public work, strategically timing his departure for Jerusalem and the events that would follow.

On Tuesday, January 3, A.D. 30, Abner, who had once led John the Baptist's twelve apostles as a Nazarite and former head of the Nazarite school at Engedi, gathered the seventy messengers of the kingdom to impart final instructions before their mission to the cities and villages of Perea. This Perean mission would continue for almost three months, representing Jesus' last organized ministry before his journey to Jerusalem and final experiences in the flesh. The seventy messengers, supported periodically by Jesus and the twelve apostles, worked methodically throughout numerous Perean cities, including Zaphon, Gadara, Philadelphia, and over fifty additional villages, systematically spreading the gospel throughout this region east of the Jordan.

Throughout this tour, the women's corps, now numbering sixty-two members, assumed primary responsibility for ministering to the sick, allowing the messengers to focus on spiritual teaching. This period marked the final development of the higher spiritual aspects of the gospel, with notably fewer miraculous manifestations than in previous phases of Jesus' ministry. Perea at this time maintained a population roughly balanced between gentile and Jewish inhabitants, as many Jews had been removed from these territories during the time of Judas Maccabee. The region was widely regarded as the most beautiful and picturesque province in all Palestine, commonly referred to by Jews as "the land beyond the Jordan." Jesus divided his time between the camp at Pella and expeditions with the twelve to assist the seventy in various cities, while under Abner's direction, the seventy baptized all believers, though Jesus himself had not specifically instructed them to do so.

By mid-January, more than twelve hundred individuals had assembled at the Pella camp, creating a community of seekers to whom Jesus ministered at least daily when in residence, characteristically speaking at nine o'clock each morning unless prevented by inclement weather. Peter and the other apostles conducted afternoon teaching sessions, while Jesus reserved evenings for intimate question-and-answer forums with the twelve and approximately fifty advanced disciples who regularly attended these special gatherings. This established pattern of morning public proclamation, afternoon apostolic teaching, and evening dialogues with committed followers optimized Jesus' remaining time while accommodating the diverse spiritual needs of those gathering at Pella, from curious newcomers to seasoned disciples.

By mid-March, when Jesus began his journey toward Jerusalem, attendance at the morning discourses had swelled dramatically to over four thousand persons who came to hear either Jesus or Peter. The Master strategically chose to conclude his public work when interest in his message had reached its zenith, the highest point of receptivity attained during this second, non-miraculous phase of kingdom advancement. While approximately three-quarters of the multitude consisted of sincere truth-seekers, a significant contingent of Pharisees from Jerusalem and elsewhere attended, accompanied by numerous skeptics and critics who came to observe and challenge rather than embrace Jesus' teachings. During this period, Jesus and the twelve devoted themselves primarily to the Pella camp, rarely engaging in field ministry except for occasional visits to Abner's associates, who themselves were exceptionally familiar with the Perean territory since it had been the principal arena of John the Baptist's ministry.

A contingent exceeding three hundred Jerusalemites, including numerous Pharisees and other religious leaders, had followed Jesus northward to Pella after his hasty departure from Jerusalem following the feast of dedication. In their presence, as well as before his apostles, Jesus delivered his profound discourse on the "Good Shepherd" to approximately one hundred listeners. Recognizing that his audience included both devoted disciples and bitter adversaries, Jesus framed his message in parabolic form to allow each listener to extract meaning according to the receptivity of their heart, acknowledging that while some present would willingly sacrifice their lives for him and his gospel, others were actively conspiring to eliminate him. This rhetorical strategy enabled Jesus to communicate profound spiritual truths while still protecting the free will of his listeners to accept or reject his message.

Jesus illustrated the contrast between true and false spiritual leadership by comparing the authentic shepherd who enters through the proper door with thieves who gain unauthorized access to the sheepfold. He declared himself not only the legitimate shepherd whose voice the sheep recognize and follow but also the very door through which one must pass to attain salvation. Jesus proclaimed his willingness to lay down his life for his flock, distinguishing himself from hirelings who abandon their charges when danger threatens. In a significant universalist declaration, Jesus announced: "I have many other sheep not of this fold," indicating his mission extended beyond Judaism to encompass gentiles and others who would eventually be brought into "one fold, one brotherhood of the sons of God." This revolutionary teaching elicited diverse responses: confusion among his apostles, amazement among his disciples, and outright rejection from many Pharisees who departed, declaring him either mad or demon-possessed. Nevertheless, by the following day, approximately half the Jewish teachers who had heard him professed belief in his message, while the remainder returned to Jerusalem.

By late January, the Sabbath afternoon gatherings had expanded to nearly three thousand attendees seeking Jesus' wisdom. On Saturday, January 28, following preliminary remarks by Simon Peter, Jesus delivered a landmark sermon entitled "Trust and Spiritual Preparedness" that addressed both practical concerns and deeper spiritual principles. He commenced by warning his followers against the hypocrisy of the Pharisees, born of prejudice and nurtured in traditional bondage, while acknowledging that many individual Pharisees maintained honest hearts and some had even become his disciples. Jesus cautioned his followers not to fear those possessing power only over physical life, but rather to reverence the divine authority that extends beyond temporal existence, reassuring them with the memorable illustration that even five sparrows sold for two pennies remain within the Father's knowledge and care.

Jesus proceeded to address the consequences of openly acknowledging or denying his teachings, promising to intercede before the angels of heaven for those who courageously confessed their faith before others. He distinguished between speaking against the Son of Man, which could be forgiven, and blaspheming against God, which would scarcely find forgiveness due to its deliberate rejection of divine truth. When confronted with hostile authorities, Jesus advised his followers not to rehearse their defense beforehand but to trust that the indwelling spirit would provide appropriate responses when needed. Challenging his listeners' hesitation between competing spiritual allegiances, Jesus questioned why they lingered in the "valley of decision" when the liberating truth of divine sonship awaited their acceptance. He concluded with the assurance that while he revealed the pathway to the Father, the decision to enter the kingdom remained entirely voluntary, for "the Father never compels any man to enter the kingdom." Following this profound discourse, many proceeded to the Jordan for baptism by the apostles, while Jesus remained to address questions from those who lingered.

A certain young man approached Jesus requesting intervention in a family inheritance dispute with his brother, prompting mild indignation from the Master at such materially-focused concerns amidst spiritual teachings. Nevertheless, Jesus utilized this opportunity to address the relationship between material possessions and spiritual values, cautioning his listeners: "Take heed and keep yourselves free from covetousness; a man's life consists not in the abundance of the things which he may possess." Without condemning wealth itself, Jesus distinguished between possessing riches and being possessed by them, emphasizing that happiness derives not from material accumulation but from proper spiritual orientation. This teaching represented Jesus' consistent approach to economic issues, acknowledging the legitimate role of material resources while subordinating them to higher spiritual priorities.

Jesus illustrated his teaching with the parable of a certain rich man whose abundant harvest prompted expanded storage construction and self-congratulatory plans for extended leisure, only to face unexpected death that very night. When the original inquirer later approached Jesus privately, believing he had been treated harshly, Jesus directly addressed his materialistic preoccupation through a series of scriptural citations condemning covetousness and the futility of wealth without spiritual purpose. When another inquirer questioned how the wealthy would fare in divine judgment, Jesus identified three critical questions confronting those of means: how much wealth they had accumulated, how they had acquired it, and how they had employed their resources. Jesus consistently maintained that wealth itself carried no inherent moral quality but rather served as a test of character through one's acquisition and utilization of material resources. He distinguished between the temporary material benefits that wealth might provide and the enduring spiritual rewards of proper stewardship, emphasizing that "much will be required of those to whom much has been given."

That evening after supper, during their customary conference, Andrew requested that Jesus reiterate his earlier teachings on wealth for the apostles' benefit. Jesus explained that his counsel to them necessarily differed from his advice to the general public because the apostles had forsaken everything to follow him and had been ordained as kingdom ambassadors. Jesus reassured them that, having dedicated their lives completely to spiritual service, they need not worry about material necessities, employing the natural imagery of ravens who neither sow nor reap yet receive divine provision, and lilies that grow magnificently without human-like labor. This specialized instruction recognized the apostles' unique position in having abandoned their normal means of livelihood to serve the kingdom, creating a legitimate distinction between their circumstances and those of typical believers.

Jesus established a clear principle: "If you give your lives truly to the gospel, you shall live by the gospel." This distinguished the apostles from ordinary believing disciples who needed to continue their secular occupations while contributing to support those dedicated exclusively to teaching, preaching, and healing. Acknowledging the material sacrifices his closest followers had made, Jesus assured them: "You have laid up your treasures where the purse waxes not old, where no thief can despoil, and where no moth can destroy." However, he tempered this encouragement with sobering preparation for imminent challenges, admonishing them to remain vigilant like servants awaiting their master's return from a wedding feast, ready for his arrival at any hour. Jesus concluded with the observation that a prudent homeowner would remain alert if aware of an impending break-in, implying that spiritual preparedness required similar constant vigilance since his departure would come at an unexpected moment.

Simon Peter inquired whether Jesus had directed his parable specifically to the apostles or intended it for all disciples generally. Jesus responded by elucidating the principle that testing reveals true character, just as trial discloses the heart's authentic contents. He compared the process to a householder evaluating servants before entrusting them with greater responsibility, indicating that similarly, he would determine who could be trusted with the welfare of his spiritual children after his return to the Father. This metaphor emphasized not only the privilege of spiritual leadership but also its accompanying accountability, establishing a direct correlation between proven faithfulness and expanded responsibility in the kingdom enterprise.

Jesus contrasted the faithful servant with the slothful one who, presuming the master's delayed return, abuses both position and fellow servants, warning of the severe consequences awaiting such unfaithfulness. Preparing his apostles for the intensifying challenges ahead, Jesus declared: "Fiery trials are drawing near you" and explained that his mission would not immediately establish peace in worldly affairs, "not for a time, at least." With remarkable candor, he predicted that the gospel would initially produce division rather than harmony, even within family units, though he assured that each true believer would experience profound internal peace despite external conflict. Despite these sobering predictions, Jesus commissioned his apostles to continue proclaiming the gospel universally "to all nations, to every man, woman, and child." This concluded an exceptionally full and productive Sabbath, after which Jesus and the twelve departed the following day to visit the seventy ministers working in northern Perean cities under Abner's supervision, continuing their systematic evangelization of this receptive territory in the final phase of Jesus' public ministry.