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Friday, August 28, 2020

JOHN+—An Illustrated Summary of Life Applications from Every Chapter of the Bible by G. Campbell Morgan

"On every page of the God-breathed writings are many thoughts that stretch out like long, clear arms of light across the darkness, discovering things otherwise hidden and illuminating wider areas than those of the immediate context. They are searchlights. I have selected one in each chapter of Scripture, for at least one central thought in every chapter should arrest the mind and affect the life," wrote G. Campbell Morgan, a skilled, wise, warm-hearted Bible teacher who conducted a classic 3-year study called Life Applications from Every Chapter of the Bible. Here is the fruit of that research—summarized, illustrated, and amplified with useful details—on all 66 books of the Bible.



John 1:14 "Full of grace and truth."  In that phrase John recorded the full and final impression Jesus made upon His disciples. John, now a sturdy octogenarian on the Roman penal island of Patmos, was the last of the 4 Gospel writers. He took full advantage of the opportunity he had to write in a cave there not only his Gospel, but also 3 letters and the prophetic Book of Revelation, so future generations—including us—would know what it was like to spend 3 full years living with Jesus, traveling with Him, listening to His teaching, and watching His good deeds and miracles. How to sum that up? John simply said, "We saw His glory" (John 1:14). What does that mean? Two words: grace and truth. Those two ideas should hold our minds and direct our lives. God is both grace and truth, not one without the other. Just as there can be no lowering of the pure standard of Truth, so also there is no departure from the saving purpose and passion of Grace. The Cross was necessitated by the very nature of God for His beloved creatures to exist in pure joy. If we would know Truth, then we must know the Lord Jesus Christ; to understand Grace, we must come to Him.
John 2:24 "But Jesus, on His part, was not entrusting Himself to them."   Here the verb regarding trust is the same word translated  "believed" in the previous sentence: "Many believed in His name when they saw the signs He was doing." Their belief in Him was not full commitment of themselves. It was intellectual conviction naturally produced by His signs—in this chapter alone changing water into wine at a wedding and demonstrating divine authority at the Temple in Jerusalem. John was very selective in what he wrote since knowing he was the last Gospel writer, he rarely repeated what the others already recorded. There surely were many other signs that temporarily wowed these temporary believers. Jesus, being God, perceived the fickle nature of their belief in Him. When, however, our convictions are yielded to and we surrender ourselves completely to them, we perceive our Savior in His fullness. Until that is so, He cannot trust us. This withholding of Himself is not capricious. John is careful to point out that it was based upon His knowledge of all people, not a cynical suspicion of the worst. Such withholding on our parts creates and then proves our unworthiness. It is a solemn thing to say, but nevertheless important to recall what the Lord Jesus said in His Sermon on the Mount: He never casts His pearls before swine.

John 3:19 "This is the verdict: that the Light has come into the world, but men loved the darkness rather than the Light."  The Lord Jesus Christ here was employing courtroom language to explain the condemnation of humanity from God's point of view: the preference of individual men and women for darkness rather than light. Jesus described Himself as the Light of the World; He had just explained what it is to be Born Again in a spiritual sense. John opened his Gospel by declaring that in Christ "was life and the life was the light of men. The light shines in the darkness has not overcome it."  The coming of Christ was the coming of light. Through Him we know the truth about God and ourselves—about our fractured relationship with our Creator and what our life ought to be. Through Christ we learned that divine love made it possible, at infinite cost, the healing and restoration of that fractured relationship and life as it was meant to be. If people refuse to avail themselves of that divine grace, they are refusing to walk in the light and are condemned. The reason they love darkness is they desire things that the light condemns.  "The mystery of lawlessness" (2 Thessalonians 2:7) is that people know dark deeds lead to destruction, yet for the momentary pleasure they provide (Hebrews 11:25), they deliberately reject the true and lasting pleasures of light and life. Here each soul stands alone. The Light is shining. Shall we come to it and walk it? Or shall we refuse it and continue walking in darkness? The choice is personal, but the verdict has long been determined. 
John 4:32 "I have food to eat that you do not know about."  In these words our Lord revealed the secret of His strength and the weakness of His disciples. They, like us, had persistent difficulties perceiving life beyond what they could see or feel. They conceived of life as being sustained by ongoing supplies of the physical. Jesus knew that while physical food is a necessity, there is a deeper need. In fact, sometimes there were circumstances—as Jesus Himself was in just then—when a man may live in the fullest sense of the word even when he lacks physical nourishment. He went on to explain, "My food is to do the will of Him who sent me and to accomplish His work" (verse 34). What work specifically? The work of spiritual harvesting (verses 35-38), which is that "many Samaritans from that town believed in Him because of the woman's testimony" (verse 39). That Samaritan woman is a person Jesus spent time talking with while His disciples left to buy food. Their conversation was so spiritually fruitful, the woman said to Him, "I know that Messiah is coming (He who is called Christ)." Jesus said to her, "I who speak to you am He" (verse 26)—His most direct declaration of His messianic identity. God will take care of our physical needs; our primary calling as Christ's disciples is to follow His example by being devoted to God's will and mission. When we do that our lives will be full, radiant, and joyful, like Jesus was when He spoke to His disciples of the deep nourishment from His Father's food. They did not know that food, but He came to give them that knowledge, and they then lived by it, as do all who love Him.

 John 5:46 "If you believed Moses, you would believe Me, for he wrote about Me."  This most explicit statement by our Lord sets His seal of authority upon the first 5 Books of the Bible as penned by Moses under divine inspiration. In those days the name "Moses" was constantly employed by the Jewish people to describe those Books. Jesus uses the term here to show He thought of those Books as actually written by Moses. To say He was accommodating His language to the ignorance of His audience—as some scholars foolishly say—is to charge God's Son with perpetuating ignorance. The Lord Jesus goes on to say that Moses's writings are about Him. That is the key to interpreting them. For example, Moses said, "The Lord your God will raise up for you a Prophet like me. To Him you must listen!" (Deuteronomy 18:15-22). In Genesis, Exodus, Leviticus, Numbers, and Deuteronomy we discover the first movements towards His coming. In their teachings we read the first declarations of His ethical standards. What they say about God's character we see on living display in the Person of Christ Himself. The writings of Moses were prophetic. In them nothing was completed; they pointed to other things that came to pass when Jesus arrived "in the fullness of time" (Galatians 4:4). Moses himself, along with Elijah the prophet, spoke with Jesus at His Transfiguration shortly before His crucifixion. What were they talking about? Dr. Luke tells us: "His departure, which He was about to accomplish at Jerusalem" (Luke 9:31). In the statement above, Jesus at once makes clear the authority and limitation of Moses.

 John 6:6 "He Himself knew what He would do."  Jesus posed a great problem to His disciples: how were they to get enough bread to feed the hungry multitude He had been ministering to? The difficulty is revealed in the answers of Philip and Andrew. The first calculated the cost; the second emphasized the inadequacy of their resources. The Lord Jesus asked His question, as John reveals, to test or prove them. By facing their own poverty, they would learn an unforgettable lesson about His power in the feeding of the 5,000—one of the few miracles recorded in all 4 Gospels. How often still Jesus brings His disciples into such perplexity: in our own lives something needs to be done that is impossible from our own private resources. We need to remember that Jesus Himself knows what He will do in each situation we face. We profit from the feeding of the 5,000 if we say to Him, "Lord, we do not pretend to know how things are to be done, but we bring whatever resources we have to You and are confident that whatever You have in Your heart to do, You are able to do with these poor things of ours! We do not know, but You know. Therefore, we do not ask to know how, but simply request that we will be directed by Your wisdom and enabled by Your power." If we develop that habit of mind and heart, how strong and quiet life will be!

 John 7:24 "Do not judge according to appearance, but judge with righteous judgment."  So what is righteous judgment? Just what Jesus says right here: judgment that is free from prejudice, which considers things as they really are, not as they appear—or are manipulated to appear—on the surface. The context here is revealing. Christ is speaking to religious people in a religious setting who are anything but truly religious in a righteous sense. Incredibly, they are criticizing Him for healing a man on what they considered to be the wrong day for healing! Their anger and hatred blocked clear thinking about the matter. As Jesus's half-brother James later wrote, "Let every person be quick to hear, slow to speak, and slow to anger for the anger of man does not bring about the justice of God" (James 1:19-20). To form true conclusions, we need a mind free from bias and mastered by love. That is a characteristic of true religion.

John 8:30 "As He spoke these things, many came to believe in Him."  Jesus again is speaking to a hostile crowd in an atmosphere of criticism and enmity. He sternly and openly rebuked and denounced the hypocritical religious leaders. Then to those very people in that tense situation He made superlative claims for Himself, declaring He worked and taught in fellowship with God and that He always did the things that pleased God. It was as He spoke those things that "many came to believe in Him" (although only in a superficial way, as the context reveals).  Try to imagine any other teachers making such claims. If we did, we would at once doubt their sincerity and truthfulness. Yet that is not what happened here: everyone obviously knew He was who He claimed to be. Truth not only fell from His lips, it emanated from Himself. This quality still remains as we encounter Him in His words on the page. It is possible to disobey Him and even to deny the practicality of His ideals, but it is not possible to deny the beauty of those ideals or to disbelieve in the sincerity and glory of the Lord Himself.

 John 9:35 "Jesus heard that the Pharisees had thrown the man out. Finding him..."  This was a form of social ostracism. It was imposed by religious leaders upon a man born blind from birth healed by Jesus. They didn't like hearing the man's honest and insightful answers to their interrogation about how and by whom he had been healed. To punish this newly healed blind man, they excommunicated him from his religious rights in the Temple and synagogue. When Jesus heard that, He found the man, revealed His divine identity to him, and received the man's worship. That led to a wonderful discussion about the Shepherd, the sheep, and the one flock. Organized religion has often made the mistake of excommunicating those who, in loyalty to conscience, run counter to its prejudices. This account reveals the danger of excluding the Lord and His true followers when acting that way. The man cast out by spiritually blind religious leaders was received by the living Lord and found his way to the one and only true center of worship. At times a person may excommunicate a community as surely as be excommunicated by it. If he or she finds and receives the one true God, what does it matter who rejects?

 John 10:3-4 "The sheep hear His voice and ... follow Him, for they know the Shepherd's voice."  That is literally true of sheep. Jesus went on to say, "A stranger they will not follow, for they do not know the voice of strangers" (verse 5). The strangeness of other voices is a warning to the sheep: they do not know the voices and so take no risks. Think of how this applies to those who belong to the Lord: we know the voice of the Lord. We may not immediately understand what He is saying, but there is no mistaking His voice. It is the voice of understanding, tenderness, strength, purity, and authority. There is no other like it. It often corrects us, runs counter to our initial desires, calls us to service we at first dread, and sometimes to suffering we prefer to miss. But we know when He speaks, and then it is ours to follow, knowing He makes no mistakes and that every word He says—the sternest as well as the tenderest—is love-inspired. We are always wise to refuse to follow any strange voice. We do not others as we know Him. Their suggestions may be false even when their intentions are good, or their intentions may be evil when their suggestions are pleasant. Let us listen only to the Voice we know, and hearing let us follow.

 John 11:15 "I am glad for your sakes that I was not there."  This is how Jesus responded when He told His disciples plainly that their beloved friend Lazarus of Bethany was now dead. They had been informed Lazarus was seriously ill, but Jesus then mysteriously replied, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it." We are then told, "Now Jesus loved Martha and her sister [Mary], and Lazarus. So when He had heard that he was sick, He [deliberately] stayed 2 more days in the place where He was" (verses 4-5). On the surface that seems like a strange form of love: If Jesus had been at Bethany, Lazarus would not have died for Jesus could have healed him. What happened next explains why He was glad He was not there. Jesus and His disciples traveled to Bethany, where Lazarus was now in a tomb, 4 days dead. Everyone was about to learn that death is not stronger in Jesus presence than disease. To us death is unconquerable. We may grapple with disease and sometimes win, but in the presence of death we are helpless. Jesus was glad for His disciples to have yet another opportunity to realize God's power to raise the dead. How slow we are to believe! That makes His gladness all the more beautiful because it reveals His patience. He often permits us to pass into deeper darkness and pain so we may more perfectly experience His power. Let that thought remain with us if our pathway lies in some dark valley where for the moment no light is shining and no path is clear. He knows, and all He permits will reveal Him more clearly and give us strong confidence.
John 12:33 "He was saying this to indicate the kind of death by which He would die."  The Lord Jesus had just entered Jerusalem in triumph and taught a great multitude, saying, "The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, My servant will be also.... Now is the judgment of this world; now the ruler of this world [Satan the usurper] will be cast out. And I, when I am lifted up from the earth [on His cross a few days later], will draw all peoples to Myself" (verses 23-32). Jesus's death was a triumphant death. He died to cast out the authority and power of evil in which the world was enslaved. He died to create a center toward which people could now enter into freedom and life. Christ's is the one and only death that is in itself victorious. Now all who are gathered to Him around that cross, having received its pardon and gift of life, will also triumph in their dying. The first experience is spiritual and immediate to the trusting soul; the final experience comes when he or she dies and immediately comes into His presence.

 John 13:1 "Jesus, knowing that His hour had come."  The Lord's hour is referred to several times in John's Gospel; here is the definitive explanation: it is the hour of His cross. That is why Jesus came into the world. Yet notice how John points to what would happen after: the Son of God would "depart out of this world to the Father." He gives insight to the heart of Christ, for this must have been our Lord's conception of that hour. It was the hour of departure from the world—lonely, dark, full of unutterable anguish—and the hour of going to the Father. Beyond the loneliness, there was the restoration of fellowship; beyond the darkness, eternal light; beyond grief, fullness of joy. As He contemplated that hour, He had no misgivings. Triumph was certain. Knowing all that, He loved His beloved people to the uttermost. That love was His inspiration as He faced the horror and shame of the cross. He was not groping heroically through darkness, uncertain of His destination. Our Lord Jesus Christ was walking in the light, even as He passed through the darkness.

John 14:2 "If it were not so, I would have told you."  You can always count on Jesus to tell the truth. Those words are parenthetical to His main point here, but they are so important! He will not allow His own to remain  ignorant over what really matters. In this context, He was telling His beloved disciples that He would soon be leaving them, and that news devastated them. To help them, He described the spaciousness of their future heavenly home, where He was going and they would follow. He personally was preparing the way for them and all His people—past, present, and future like us. His disciples were not to think of Him as having ceased to be when they could not see Him anymore. He would be in the Father's House, preparing for their arrival, and He will come back to bring all His people there. If this world were the only place and this life all there is, He would have said so. He has said all we need to know, not leaving us in doubt on any essential matter. The experience of all who have walked according to His teaching reveals that they have the light of life and have not walked in darkness.
John 15:9 "Just as the Father has loved Me, I also have loved you."  That supreme love of God for the Son is the measure and nature of the Son's love for His own. It is amazing to contemplate that while the Son is worthy of the Father's vast love, we ourselves are unworthy. Yet the Lord Jesus gloriously loves us in spite of our unworthiness, knowing He is able to make us worthy. Such love is "a deep where all our thoughts are drowned." A few chapters previously Jesus said, "My Father loves Me because I lay down My life that I may take it up again. No one takes My life from Me, but I lay it down of My own accord. I have the power to lay it down, and I have the power to take it up again" (John 10:17-18). He adds now, "If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love" (John 15:10). The perfection He seeks to work in us, His redeemed, is His selflessness that is willing to suffer to serve others, and His obedience to God's Word, which causes us to abide in divine love.


John 16:31 "Do you now believe?" In these words, Jesus very tenderly but intentionally challenged His disciples when they confirmed their belief in His divine mission. They were sincere, feeling they had at last passed beyond the point of doubt. But how much better Jesus knew them than they knew themselves! He knew they would soon find themselves in shattering circumstances, scattering them and leading them to doubt everything. His question here was meant to prepare them for those experiences, creating a foothold for their faith when the flood would sweep around them. The fact He had known and foretold of the coming events would be something to hold onto, and the memory of it would bring them back again to faith. Our faith, in itself, is a poor and even non-existent foundation. We truly believe today but tomorrow may bring storms that, for the moment, strain faith to the breaking point. But the Lord Jesus is always faithful: He Himself is our foundation. In the fiercest hour of upheaval, He enables our failing faith to gather strength. Our faith is truly "the gift of God, not a result of works, so that no one may boast" (Ephesians 2:8-9).

 John 17:20 "I do not pray only for them. I pray also for those who will believe in Me because of their message."  These are the most comforting words for us in this great prayer of our Lord. We are among the number who have believed in Him through the apostolic Word, so His requests were on our behalf as well as for those immediately with Him. At this point He was surrounded by a few loving followers who nevertheless would soon be scattered because of fear. The outlook was very dark to all but the Lord. He also saw the darkness, yet He understood it better than any other. He saw through it the light shining down through the coming millennia. He saw His apostles, gathered after their scattering and proclaiming His Word throughout the world, preserving it in writing for His truth to be passed down in an unbroken chain. So Jesus prayed for us and those after us as He prayed for His immediate followers. He knew their weaknesses and how they would fail; He knows our weaknesses and all about our failures. He also knew His intercession for them and us would prevail. Therefore, let us rest united together in the Lord Jesus Christ by our loving obedience to Him and sure confidence in Him.

 John 18:11 "The cup that the Father has given Me, shall I not drink it?" Jesus said these words to Peter, who out of love for his Master and in mistaken zeal, struck a bloody blow in an attempt to deliver the Lord from His enemies. That rhetorical question reveals Jesus's ongoing commitment to the will of God no matter how dark the circumstances. Jesus had spoken of the cup of God's wrath before; now it is time for Him to taste it to accomplish the salvation of His people as their perfect atoning sacrifice. The Lord Jesus knew that cup had been given Him by His Father, who loved and confided in Him. We see clearly how the highest love, the love of God, must always qualify and sometimes even cancel the suggestions made by other loves, however loyal and well-intentioned they may be. The love of God is always wise. The love of our fellow human beings is often unintelligent. Let us follow our Lord's example in trusting in and following the will of God as revealed in His perfect Word first and foremost.


John 19:30 "It is finished!" Dr. Luke tells us that after "Jesus cried out with a loud voice, He said, 'Father, into Your hands I commit My spirit.' And having said this, He breathed His last" (Luke 23:46). John says, "He said, 'It is finished!' And He bowed His head and gave up His spirit." What the Lord said with a loud voice was, "It is finished!" It was a divine cry of triumph—unimaginable from any other crucifixion victim. Many eyewitnesses heard it, and it is recorded for all time. The hour had come when the Lord Jesus Christ accomplished all that was within "the determined purpose and foreknowledge of God" (Acts 2:23). He had entered into and passed through the deep mystery of spiritual death on behalf of His people. In that experience He cried out rhetorically in anguish, "My God, My God, why Have You forsaken Me?"—an echo of King David's prophecy in Psalm 22. In that mystic cry He uttered all that it is possible for mere mortals to know of that experience. That anguish was over now, so He passed with calm composure into His Father's hands. In Christ's exultant cry of accomplishment on the cross—It is finished, tetelestai, "paid in full" in Greek—is the good news of freedom from the slavery of sin and the possibility of realizing all the purposes of God. While there is much for each believer to "work out" his or her "own salvation with fear and trembling," God is at work in us "both to will and to work for His good pleasure" (Philippians 2:12-13). There is nothing for us to do to make our own salvation possible. Everything has been done by Christ on that cross, and now God is working His will in His people's lives as He did in His own Son's life "as a forerunner for us" (Hebrews 6:20).

 John 20:19, 21 "Peace be with you.... Peace be with you." Twice the risen Christ used these common words of greeting to His disciples on the evening of His resurrection. Now those words had behind them the authority of His death and resurrection. He had faced and defeated all the forces that destroy peace. In saying, "Peace be with you," He was doing much more than expressing a wish: He was making a declaration and bestowing a blessing. The repetition is significant. The first was a greeting addressed to men filled with fear because of the hostile environment they found themselves in because of Christ's execution. Christ is essentially saying, "Peace be with you! The things you fear are powerless to harm you in an ultimate sense. Death is not the end. Beyond it, see Me alive! Be at peace, for whether in life or death you are safe." The second "Peace be with you" is followed by this: "As the Father has sent Me, I also send you." He gave them a divine commission. They were to be at peace, knowing by the fact of His resurrection that they would be victorious, even though they went His way of suffering and death. Christian history reveals that Christian people have never had a more striking experience of peace than when they have been called to suffer for His name.


John 21:2 "... and two other disciples were there."  This last chapter is devoted to a delightful morning that lingered in the apostle John's mind. We would not know about it if John did not write about it in his old age. The risen Redeemer and Ruler was showing His disciples His interest in the most common aspects of their lives, and the great responsibilities that flow from them. He touched their daily doings with light and glory, enhancing their fishing and even preparing their breakfast. He underscored the supreme importance of feeding His people nourishing spiritual food. Who were these disciples? Peter, Thomas, Nathaniel, James, and John—all outstanding figures. Two others were there as well, but they are not named. They represent the anonymous and hidden multitudes of faithful disciples whose names are never published in human documents and whose deeds are never recorded in human reports. To these the Lord Jesus Christ manifested Himself as surely as to the others. Let all such remember that of His fullness they also receive. To all His own, Christ continually ministers with His grace and truth.


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Monday, June 29, 2020

Illustrated Summaries of All The Chosen TV Series Episodes (Quotes, Links, and Photos)


 The Chosen TV Series
(which is becoming a classic)


Watch for Free


Season 1

Season 1, Episode 1: I Have Called You by Name



Season 2










Season 4







Note: This work is a free labor of love by a professional book editor. It started with a few pictures and paragraphs per episode, but has grown exponentially as my love for The Chosen has grown! I will continue my practice of lacing all the seasons and episodes into this one giant post, but may one day discover there is a limit to how big Blogger.com allows a post to get. Nevertheless, the links above to the illustrated summaries of each episode will remain here and may prove even more helpful since I am able to add multiple labels to each post to locate key people, ideas, and places.

Season 1, Episode 1: I Have Called You by Name


Around 2 B.C., Mary Magdalene’s father says to Mary as a child: “What do we do when we are scared? We say the words … Adonai’s words from the prophet Isaiah: ‘Thus says the Lord, who created you, O Jacob, and He who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by name; you are Mine.”’”
Sadly, Mary's father dies when she is still young and we see scenes of her difficult life growing up. Demons speaking through an adult Mary (who is going by a different name) tell Nicodemus, a high-ranking Pharisee attempting to perform an exorcism: “You have no power here. We are not afraid of you.”

Nicodemus, trying to explain his failure to fellow Pharisees, reasons: “Only God Himself could have driven them out…. Souls such as hers are beyond all human aid.” He begins serious soul searching as he becomes increasingly aware of shallow religious faith inside him and around him.

Jesus, calling Mary of Magdala by name before healing her, tells her these meaningful words: “Thus says the Lord, who created you … and He who formed you … ‘Fear not, for I have redeemed you; I have called you by name; you are Mine.’”



Season 1, Episode 2: Shabbat


     A grandmother, answering her grandson’s questions about Shabbat, concludes: “Most important of all, we honor God and all His works…. We rest to refresh our souls to know Him better.”

A grandfather begins Shabbat with the Eshet Chayil, an ode to women of valor from Proverbs 31: “A woman of valor, who can find her? Far beyond jewels is her value. Her husband’s heart trusts in her and he shall lack no fortune…. Blessed are You, O Lord our God, King of the universe!”

Mary Magdalene says to Nicodemus, who is inquiring with wonder about her healing: “I was one way and now I’m completely different. And the thing that happened in between … was Him.”


Mary hosts Shabbat dinner for Jesus and some of His disciples.

Season 1, Episode 3: Jesus Loves the Little Children


Jesus prays by His field tent at night, often with tears (which Hebrews 5:7-10 tells us about). As He lays down for sleep after working hard as a craftsman, He prays, “Blessed are You, O Lord our God—King of the universe, who brings sleep to My eyes.”

The next morning Jesus prays before breakfast,  “Blessed are You, Lord our God—King of the universe, who gives forth bread from this earth…. And I pray that if ever there are two children who come visit My home here, You will give them the courage to say Shalom so that they will know they do not need to remain hiding in secret. Amen.” He makes those children laugh and befriends them. They introduce their friends to Him. He teaches them practical skills and spiritual truth.

A girl named Abigail says, “My family is not wealthy.” Jesus responds, “Many times that is better.” She responds, “I don’t know about that.” Jesus laughs gently and says, “You will.”
Abigail with her doll, another girl, and Joshua.

Another child asks, “Are You dangerous?” Jesus answers, “Maybe to some but not to you, and I won’t harm anyone.”

Jesus asks the children, “Do you all know how to pray the Shema? I would love to hear it.” They say yes and respond in unison, “Hear O Israel, the Lord is our God; the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your might. And it shall come to pass if you surely listen to the Commandments I command you today that you may gather in your wine, your oil, and your grain that you may eat and be satisfied” (quoting from Deuteronomy 6 and 11). Jesus, with tears in His eyes, says, “Beautiful—very good.”


One child asks Him, “Why don’t You have a home?” Jesus responds, “My home is many places.” Another asks why and hears, “Because I have a much larger job than just being a craftsman or a teacher.” Another remarks, “You’re a teacher too?” Jesus says, “I will be soon. Everyone has a much larger job than just a trade. And you are ... to show love to one another, and to take God’s Word and share it, and at home to honor your father and your mother, and to love Who most of all?”
 
By a campfire Jesus later teaches the children to pray, “Our Father, who art in heaven, hallowed be Thy name. Thy Kingdom come, Thy will be done….”

A boy named Joshua says, “You would teach us to be gentle, but Rabbi Josiah said Messiah will lead us against the Romans—that he would be a great military leader.” Jesus responds, “It is important to respect your teachers … and Rabbi Josiah is a very smart man, but many times smart men lack wisdom. Is there anything in Scripture that says Messiah will be a great military leader? There are many things about Scripture that you cannot understand yet and that is okay…. But children, what if many of the things that our people think about how we are to behave and how we are to treat one another are wrong? There are many things that are wrong, and you want to right them … but what does the Lord say in the Law of Moses?” Abigail answers promptly, “Vengeance is mine.” Jesus says, “Very good! Boys, pay attention: she doesn’t even go to Torah class, huh? The Lord loves justice.”


Abigail asks Jesus about His reason for being here, and He responds: “You ask an important question…. The answer is for all of you. ‘The Spirit of the Lord is upon Me. He has anointed Me to proclaim the Good News to the poor; He has sent Me to proclaim liberty to the captives and recovering of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.’” Joshua correctly identifies that passage as coming from Isaiah (chapter 61).

Jesus says to them, “I have loved spending this time with you—you are all very special. I hope that My next students ask the same questions you do and that they listen to My answers.”

When Abigail returns later by herself, she finds Jesus's campsite empty except for a doll house He made specially for her. (The Messiah, as Wisdom personified, is described like this: “When He [God] marked out the foundations of the earth, I was besides Him as a Master Craftsman; and I was daily His delight, rejoicing always before Him, rejoicing in His inhabited world, and I delighted in the sons and daughters of men,” Proverbs 8:29-31.)


Season 1, Episode 4: The Rock on Which It Is Built

Matthew the tax collector says to Quintus, the Roman praetor: “I am not accepted … anywhere. You were born Roman; I made the choice.”

Simon (Peter) says to his wife (Eden): “I can't do this anymore. I haven’t been honest with you…. A few days ago I looked you in the eyes and told you, ‘I’ve got this.’ I lied…. We haven’t been able to keep up. I did some things that I’m not proud of to try to fix it."

Andrew, who has been helping John the Baptizer, runs out of breath to his dispirited brother, Simon. He gasps out that John pointed to Jesus and called Him “the Lamb of God who takes away the sin of the world.” Simon isn’t interested in anything “Creepy John” says about lambs, but Andrew counters: “If the Messiah is here, the Romans don’t matter—anything is possible now!”

Matthew, on assignment to spy on Simon fishing at night, hears Simon from a distance grunting loudly in frustration over not catching anything. Matthew says to his dog with him, “People sometimes bark, too.”


Simon speaks to God bitterly while in his fishing boat: “‘And I will make your descendants as many as the stars in the heavens.’ And then what, huh? Make the descendants as many as the stars only to let Egypt enslave us for generations! Bring us out of Egypt, part the Red Sea, only to let us wander in the desert for 40 years! Give us the land, only to let us be exiled to Babylon! Bring us back only to be crushed by Rome!... You’re the God I’m supposed to thank. You know, if I didn’t know any better, I’d say You enjoy yanking us around like goats and can’t decide whether we’re chosen or not. Which one is it, huh?”

At this point Simon’s boat is joined by another, carrying his brother, Andrew and an older fisherman named Zebedee with his sons James and John. (Andrew explains they were tipped off by Simon’s wife that Simon needed help.) When they ask who Simon was talking to, he says, “Apparently no one.” In the morning, Zebedee sighs and says, “Sometimes the sea bests all of us.” As Simon’s boat comes to shore, Andrew spots Jesus teaching a small crowd there. Jesus asks them if He can come on board to finish His teaching since the crowd is having trouble hearing Him and since His shouting voice is “hard on the ears.” Sullen Simon reluctantly agrees.


Jesus, holding up one of Simon’s nets, says: “This net gathers all kinds of fish. The Kingdom of heaven is like this. After the net is full, the good fish are gathered in barrels and the bad fish thrown away. So it will be at the end of the age. Angels will come and separate the evil from the righteous and throw them into a fiery furnace. Do you understand?” He asks Simon to put the boat back out a little and let down his net. Simon is reluctant, but something about the way Jesus looks at him convinces him to at least humor Him—and the net soon becomes so full of fish, it is in danger of breaking! Zebedee quickly comes over with James and John to help. Both his and Simon’s boats are soon filled with fish!



Andrew says to Simon, “I told you!” Simon kneels before Jesus and says humbly, “Depart from me, for I am a sinful man, O Lord." Jesus asks him to look up. As Simon does he says, "You are the Lamb of God, yes?” Jesus answers, “I am. Did you understand that parable I told earlier? Fish are nothing. From now on, I will make you fishers of men. And you are to gather as many as possible—all kinds. I will sort them out later.”


Season 1, Episode 5: The Wedding Gift


Jesus, as a 12-year-old boy, is reunited with Joseph and Mary, His earthly parents, in Jerusalem after a 3-day separation following the Passover festival. Joseph says, “It was incredible, Mary. You should have seen when I found him [in the Temple] teaching them—the rabbis, the scholars. They could not believe their ears! They barely let us leave.” The boy Jesus says, “Didn’t you know I must be in My Father’s House?” Mary says to Him, “Just help us get through all of this with You, huh?”

Nicodemus officially interrogates the newly imprisoned John the Baptizer, but confesses to him: “I am searching for an explanation for something I cannot unsee.” He tells John about Mary Magdalene’s miraculous healing by an as-yet unnamed man seeking no credit. John exclaims, “It has begun! If He is healing in secret, the public signs cannot be far off. Nicodemus asks His name (which Mary did not know when Nicodemus spoke to her after she was restored). 

John answers with Scripture: “‘Who has ascended into heaven and come back down? Who has gathered the wind in His fists? Who has wrapped up the waters in a garment?’ Teacher of Israel, finish it! Finish the oracle of Agur, son of Jakeh” (in Proverbs 30). Nicodemus correctly answers, “What is His name, and what is the name of His Son?” 

Nicodemus recoils in horror, saying sternly, “You are careless with Torah! God does not have a Son, except Israel.”
John the Baptist says these concluding words to Nicodemus: “All your life you’ve been asleep. ‘Make straight the way for the King’: He is here, to awaken the earth, but some will not want to be awakened. They’re in love with the dark. I wonder which one you will be.”


When Simon tells his wife, Eden, about what Jesus did for them and that Jesus has asked Simon to follow Him, which will require him being away from home often, she reassures him, saying: “Why would I be upset?... How could I feel abandoned? I feel saved! When have we ever had anything easy? That’s not our people’s way.”


Simon says to Andrew, on their way with Jesus and other disciples to the wedding of Jesus’s childhood friend in Cana: “I don’t want to let Him down. Andrew responds, “I don’t want to do it wrong.”

Jesus has fun with children and their parents at the wedding.

Jesus's disciples get to know one another better at the wedding.

Jesus says to Thomas, the caterer at the wedding, who is distraught over what to do about not bringing enough wine: “It’s good to ask questions, to seek understanding. Join Me and I will show you a different way to count and measure; a different way of seeing time.” Jesus then turned water into fine table wine as a blessing to everyone present. We are told in the Gospel of John that this was the first of His public signs. Jesus's life would never be the same after taking this monumental step. That fact is highlighted in this episode as we see Jesus, alone with the water purification jars and telling the Father He is ready to begin His public ministry, interspersed with wedding table conversation involving the disciple Thaddaeus, a stone mason until called by Jesus to follow Him. Thad explains to his fellow disciples that masonry isn't harder than blacksmith work: "It's just more final. If the smith wants to change the plowshare or the pot hook, he has only to put the iron back into the fire and reshape it to fit his designs. Once you make that first cut into the stone, it can't be undone. It sets in motion a series of choices. What used to be a shapeless block of limestone or granite begins its long journey of transformation, and it will never be the same." Jesus took that journey, and the world has never been the same by the grace of God.

Season 1, Episode 6: Indescribable Compassion

Quintus, the cynical Roman praetor, says to Matthew about Jesus's miraculous provision of fish: “You’re a fine reporter but you’re also a bit of a rube. I read your report: it’s clear Simon and his accomplice tricked you.” Matthew objects, “To what end?... I’m neither sophisticated nor subtle, Dominus, but I am observant. I detected no subterfuge. I recorded everything I witnessed—however impossible it seemed.”

Jesus is approached by a man the Bible describes as “full of leprosy.” His disciples are horrified. The man begs for Jesus not to turn away and says, “If You are willing, You can make me clean,” explaining his sister was one of the servers at the wedding where Jesus turned water into wine. Jesus says, “I am willing: Be cleansed.”

John says to Simon, who is nervous about a crowd gathering to listen to Jesus teach in Zebedee’s home: “Simon, you don’t need to be His bodyguard—I think He can handle anything! He called you to catch men.” Simon replies, “I don’t even know what that means.” John reasons: “If He needed you to know what it meant, He would have told you. So just be you, okay?


Season 1, Episode 7: Invitations

Joshua, reluctantly obeying Moses by handing him a cross-shaped staff to hang the bronze serpent on, remarks: “People will say this is a cruel joke—this doesn’t make sense !” Moses responds, “How do you explain the Red Sea? The manna and the quail? The pillar of fire? Joshua, any Israelite who looks upon this bronze serpent and believes in the power of Adonai will be healed. It’s an act of faith.” Jesus will refer to what happened with this bronze serpent when He speaks to Nicodemus.

Moses to Joshua while crafting the bronze serpent referred to in Numbers 21.

Nicodemus says to his wife, Zohara, who questions his frame of mind: “I have never been closer to my senses.”

Quintus, the Roman praetor serving under Pontius Pilate, says about Matthew: “My source has unwavering accuracy and a compulsion for the truth.”

Jesus says to His disciple John: “I want to do the will of My Father, and I want to spread the message of salvation. So yes, I am happy to not stay in one place.” Later He speaks with Mary Magdalene, who tells Him this about Nicodemus and his desire to meet with Jesus: “He was earnest. He wasn’t offended when someone had succeeded where he failed. There was a hunger in his eyes, not fear.” Jesus responds, “Not like the Pharisees at the window yesterday, huh? There was a reason you met this Pharisee.... Send word to Nicodemus I will meet with him.”

Matthew says to his mother: “The things I thought I knew to be true—do you think impossible things could happen that overturn the laws of nature, that cannot be explained?... My whole world, everything I thought I knew—what if it’s wrong?”

Jesus meets at nighttime with Nicodemus, who says he knows Jesus comes from God because of the miracles He does. Jesus says, “And how is that belief going over in the synagogue?” They both laugh. Nicodemus asks, “What have You come here to show us?” “A Kingdom,” answers Jesus. “That is what our rulers are worried about,” says Nicodemus.  “No, not that kind,” says Jesus. “Then what?” asks Nicodemus. Jesus answers,  “The sort of Kingdom that a person cannot see unless he is born again.” Nicodemus is confused: “Born again? You mean like a new creature, a conversion from Gentile to Jewish?” Jesus answers, “No, that’s not what I’m talking about.... Truly I say to you ‘unless one is born of water and Spirit’ [Ezekiel 36], he cannot enter the Kingdom of God. That which is born of the flesh is flesh [touching Nicodemus’s hand], but that which is born of the Spirit is spirit [pointing to Nicodemus’s heart]. That part of you—that is what must be reborn to new life.”

Nicodemus, smiling and shaking his head, asks, “How can these things be?” Jesus, gently sighing, responds: “A teacher of Israel and yet you do not understand these things.” Nicodemus says humbly: “I’m trying, Rabbi.” Jesus says, “I know.... Listen. What do you hear?” “The wind,” answers Nicodemus. Jesus asks, “How do you know?" “Because I can feel it and I hear its sound,” answers Nicodemus. Jesus asks, “Do you know where it comes from and where it is going?” When Nicodemus says no, Jesus explains, “That’s what it is to be born again of the Spirit. The Spirit may work in a way that is a mystery to you, and while you cannot see the Spirit, you can recognize His effect.”

Nicodemus tells Him frankly, “My mind is consumed with what a stir these words would cause among the teachers of the Law.” Jesus acknowledges, “Yes, and I do not expect otherwise. I speak of what I know and have seen, and it has not been received by the religious leaders.” Nicodemus says, “It is hard to receive.” Jesus tells him frankly, “So if I have told you of earthly things and you do not believe, how can I tell you heavenly things?” Nicodemus says, “I believe Your words.” Jesus tells him, “I have come to do more than speak words.... Do you remember when the children of Israel complained against God and against Moses in the wilderness?” Nicodemus answers, “Yes, they wanted to return to Egypt, and they cursed the manna God sent them. They were bitten by serpents and were dying. But God made a way for them to be healed." Jesus explains, “Moses lifted up the bronze serpent in the desert, and people only needed to look at it. So will the Son of Man be lifted up so that whoever believes in Him may have eternal life.”
Nicodemus responds, “Our people are not dying from snake bites. They’re dying from taxation and oppression.” Jesus says to him, “I’m sorry to disappoint you, but I did not come to deliver the people from Rome.” “Then from what?” asks Nicodemus. “From sin. From spiritual death," answers Jesus. "God loves the world in this way: that He gave His only Son, that whoever believes in Him shall not perish but have eternal life. God did not send His Son into the world to condemn it, Nicodemus. He sent Him to save it through Him. It’s as simple as Moses’s serpent on the pole. Whoever believes in Him will not be condemned, but whoever does not believe stands condemned already.”

Jesus's disciples Andrew and John are both listening intently to this conversation out of sight. Andrew whispers to him, “Have you ever heard anything like this before?” John, who later recorded this conversation in his Gospel, is taking furious notes and shushing Andrew.

Nicodemus is believing what Jesus is saying, but also counting the cost. Jesus, knowing that, tells him, “It’s true: there is a lot you would give up but what you would gain is far greater and more lasting.... I know mysteries aren’t easy for a scholar.” Nicodemus returns to the subject Jesus began with, asking, “Is the Kingdom of God really coming?” Jesus asks him, “What does your heart tell you?” Nicodemus tells Him, “My heart is swollen with fear and wonder and can tell me nothing except that I am standing on holy ground. He kneels, kisses Jesus’s hand, and quotes from Psalm 2): “Kiss the Son lest He be angry and you perish in the way....”

Jesus raises Nicodemus to his feet and finishes the quotation of Psalm 2's ending: “...Blessed are all those who take refuge in Him.”

The next day Jesus calls Matthew at his tax booth to follow Him. As Matthew starts to do so, his Roman escort, Gaius, says to him: “Have you lost your mind? You have money. Quintus protects you. No Jew lives as good as you. You’re going to throw it all away?” Matthew simply says yes. 
Simon says to Jesus, “Whoa, do You have any idea what this guy has done? I don’t get it.” Jesus answers, “You didn’t get it when I chose you, either.” Simon objects, “But this is different!” Jesus says, “Get used to different.”


Season 1, Episode 8: I Am He

Matthew proves to be a gracious host. Yussif and another Pharisee are shocked to hear and then see Jesus and His disciples in the tax collector's house. Yussif says through the window, “Why does your Master eat with tax collectors and sinners?” The Lord Jesus explains simply, “It’s not the healthy who need a doctor, but the sick.” He kindly invites the two men in, but is quickly repelled. Rabbi Yussif says, “I must say I am shocked. She (pointing) is from the Red Quarter! Much of what is done there cannot even be spoken by my tongue or cross my lips.” Simon retorts, “Sounds like a personal problem.”

A lavish party for the humble at Matthew's house.
Jesus sitting next to Shula, a blind woman.
Matthew sees who is at the door.
Jesus is welcoming.

Yussif and another Pharisee prefer to criticize from outside.

Yussif points to Matthew and says, “Him, and the others he works with: they betray our people for money! And they’re not even sorry and don’t make the proper sacrifices.” Matthew responds, “Tax collectors aren’t allowed in the Temple.” Yussif says, “This is about what God wants!” Jesus interjects at this point: “You are forgetting the scroll of Hosea, hmm? Go and learn what this means: ‘I desire mercy more than sacrifice.’” Yussif, ignoring that, states: “There are many righteous men watching You!” Jesus says, “Please let them know this: I have not come to call the ‘righteous,’ but sinners.”

Back among the Pharisees, Shmuel says to Nicodemus, the conversation cordial at first: “I have found a matter of Law I’m deeply passionate about, one that resonates with many others as far away as Jerusalem: false prophecy. When I heard the man from Nazareth tell the paralytic that his sins were forgiven, I thought, ‘Only God can forgive sins.’ At that very moment, He turned to me and recited my thoughts as if reading them from a scroll. [Nicodemus looks astonished.] I felt the same.... He called himself the Son of Man, as if from the prophet Daniel ... ‘to Him was given dominion and glory and a Kingdom, that all peoples, nations, and languages should serve Him.... His dominion is an everlasting dominion, which shall not pass away, and His Kingdom one that shall not be destroyed.’ The Man claimed to be God and you said nothing. I will petition Jerusalem, requesting permission to search the archives for all matters pertaining to such false prophecy. Will you oppose my petition?”
Shmuel points his finger in accusation at Nicodemus.
Nicodemus is angered by his former student's pride and insolence.
    Nicodemus has an accusation for Shmuel: “So, it’s all about politics and promotion for you, isn’t it? It’s not to serve God.” Shmuel answers, “On the contrary, Teacher, it’s about the Law. And the Law ... is God. If I’m rewarded for that, it’s because I learned from the very wisest.” Nicodemus concludes their conversation curtly: “I will not oppose your petition and, Shmuel, you have learned nothing from me.”
    Shmuel is now menacing and in his former mentor's face.
    Nicodemus is alarmed but self controlled.

    Jesus takes time to talk with Simon's wife, Eden, before her husband and His other disciples go with Him to minister in other towns, saying, “I told Simon to make sacrifices and leave things behind in order to follow Me. You are one flesh with Simon. He cannot make sacrifices that are not also yours. You have a role to play in all of this. Eden, with shy joy, whispers: “Do I?” Jesus answers, “You will know in time. I can’t make everything about this easier for you." Eden replies, “That wouldn’t be our people’s way." Jesus, laughing gently, says, “No. It has not been nor will  it continue to be. But I see you. Do you understand? I know it is not easy to be at home when your husband is out doing all of this, even when you are excited about it and proud of him.” He then heals Eden’s mother instantly from a terrible fever. Eden later says to Simon, “Thank you for obeying and following Him. It brought Him here.”



    Gaius visits Matthew's parents to inform them of Matthew's choice to follow Jesus, whom Matthew believes to be a prophet. Elisheva, Matthew's mother, says, "That is the man who healed the paralytic at Zebedee's house!" Gaius interrupts, "I would be careful with that word healed. We do not know what trickery or illusion may have been involved." Matthew's father, Alphaeus, says, "Matthew has no interest in illusion. He upended his wicked life to be with this man." Elisheva adds, "He does not make decisions lightly." Gaius agrees that is true and tells them Matthew wants them to have the key to his house and also his dog. They do not want either but see the sense of hanging onto both, especially when they detect that Gaius has a grudging admiration for their son.


    On the road, Jesus’s disciples are shocked to learn He is taking them through Samaria, which they have avoided all their lives. James says of the hated Samaritans, “Rabbi, these were the people that profaned our Temple.” His brother John adds, “They fought against us with the Selucids [Syrians] in the Maccabeean Wars. I’ve never even spoken to a Samaritan!” Jesus responds, “And we destroyed their temple 100 years ago. None of you here were present for any of these things. Listen, if we are going to have a question-and-answer session every time we do something you’re not used to, it’s going to be a very annoying time together for all of us. We’ll be fine so follow Me.”
    Jesus, purposefully walking up alone to a well after He sent His disciples into town to buy food, asks a Samaritan woman drawing water there if He may have a drink. The Samaritan woman responds with mild disdain, “Aren’t I ‘unclean’ to You? Won’t You be ‘defiled’ by this vessel?” Jesus tells her, “Maybe some of My people say that about your women, but I don’t.” “Yeah? And what do You say?” says the woman. Jesus answers, “I say if you knew who I am, you’d be asking Me for a drink, and I would give you living water.”
    The Samaritan woman replies, “What do You need from me if you have Your own supply of ‘living water’?... Is Jewish water better than Samaritan water?” “That’s not what I said," clarifies Jesus. "Everyone who drinks this water will thirst again, but whoever drinks the water I give him will never be thirsty again.” The woman says dismissively, “Wouldn’t that be nice?” Jesus explains further: “The water I give will become in a person a spring of water welling up to eternal life.” The Samaritan woman asks Him to prove it. Jesus says, “First, go and call your husband, then come back. I will show you both.” The Samaritan woman tells Him, “I don’t have a husband.” Jesus says,  “You are right. You’ve had 5 husbands and the man you’re living with now is not your husband. The Samaritan woman, visibly startled, says, “I see: you’re a prophet. You’re here to preach at me. Usually the one good thing of coming here alone is I can escape being condemned.”
    Jesus tells her, “I’m not here to condemn you.” The Samaritan woman tells Him, “I’ve made mistakes—too many. But it’s men like You who have made it impossible for me to do anything about it.” Jesus asks her to explain. She says,  “Our ancestors worshiped on this mountain, but you Jews insist Jerusalem is the only place for true worship.” Jesus replies, “They say that because the Temple is there.” She says, “Yeah, exactly where we’re not allowed!” Jesus explains,  “I’m here to break those barriers. And the time is coming when neither one this mountain nor in Jerusalem will you worship the Father. God is Spirit. And the time is coming and is now here that it won’t matter where you worship, but only that you do it in spirit and truth. Heart and mind. That—that is the kind of worshiper He’s looking for. It won’t matter where you’re from or what you’ve done. Do you believe what I’m telling you?” The Samaritan woman answers, “Until the Messiah comes, and explains everything—and sorts this mess out, including me—I don’t trust in anyone.” Jesus tells her, “This Messiah you speak of: I am He.” 
    Jesus tells her details about her marriages that astound her. She asks,  “Why are You doing this?” Jesus answers, “I have not revealed Myself to the public as the Messiah. You are the first. It would be good if you believed Me.” The Samaritan woman says, “You picked the wrong person.” Jesus tells her, “I came to Samaria just to meet you. Do you think it’s an accident that I’m here in the middle of the day?” The Samaritan woman hangs her head and says, “I am rejected by others.” Jesus tells her, “I know, but not by the Messiah.”
    The Samaritan woman now begins to understand what Jesus has been saying. She says to Him, “You know these things because You  the Christ?” Jesus nods His head. The Samaritan woman, her face brightening, says, “I’m going to tell everyone!” Jesus, delighted, tells her, “I was counting on it!” The woman, laughing now, says,  “Spirit and truth? It won’t be all about mountains or temples?” Jesus promises her, “Soon, just the heart.”
    The Samaritan woman runs off, leaving her valuable water jugs behind. She shouts joyfully to Jesus’s disciples as they return to Him with food: “This Man told me everything I’ve done! Oh, He must be the Christ!”
    Jesus, after being offered food by His disciples, replies, “Ah, I have food to eat that you do not know about.... My food is to do the will of Him who sent Me and to accomplish His work.” Simon asks: “You told her who You are? So does that mean ...?” Jesus tells them, “It means we’re going to stay here for a couple days. It’s been a long time of sowing, but the fields are ripe for harvest.” Simon clarifies, “And so it’s time?” Jesus says, “Let’s go!”


    🎵“Throw Me like a stone in the water; watch the mud rise up. Dress Me like a Lamb for the slaughter, pour Me in Your Cup. Should have known we’d bring trouble—trouble gonna find you here. Trouble, trouble, trouble.”🎵
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    Epic Season 2 
    Trailer of The Chosen!


    Season 2, Episode 1: Thunder
    This episode begins with a glimpse several years into the future as the disciples are gathered together, mourning the death of James, the first of the apostles to be martyred. John, his brother, acutely sensing the preciousness of time and the need to preserve their eyewitness testimony for future generations, makes notes of what they remember from when they first met the Lord Jesus. He speaks first to Peter, then to Thomas, and then we are briefly introduced to Nathanael, who tells us exactly what the Bible says: "Philip just said, 'Come and see.' And I did. Look, I don't know how to describe it other than He knew me before He knew me." 
    John speaks with a few others and then finally he talks with Mary, the mother of Jesus, whom John himself calls Mother. She gently inquires why John is conducting his interviews now when he needs to mourn his brother's death. He presciently remarks that there's no time to waste, for they may not see one another again in this world. (Indeed, it is likely that all the apostles, except John himself, met a martyr's death.) Mary observes that John seems most to feel the need to talk about being loved by Jesus, but she prefers to "treasure these things in her heart." Then she comments, "If you tried to write every single thing He did, the world itself could not contain the books that would be written." John likes that, saying, "A disclaimer? That's good—I'm going to say that," and he did end his Gospel that way. They then discuss how he will begin it. "In the beginning," of course, John replies, and  the episode soon transitions to when they all are younger and with Jesus.

    They are in the city and area of Sychar in Samaria, where Jesus met the woman at the well at the end of season 1. She has been faithful to tell everyone she knows about Jesus, and they have been eagerly listening to Him themselves.
    Thomas and Ramah (from Season 1 Episode 5), arrive as instructed by Jesus to Sychar, bringing along Ramah's father, Kafni. Mary of Magdala tells them everyone is looking for Jesus. One of them asks if He is lost. Mary responds, "He is never lost. The townspeople have been clamoring to see Him. He has been changing many hearts."
    Thomas smiles and says, "I know how that works."
    Jesus, addressing a crowd in the city, says, "We know that God pursues the sick more than the healthy. Think of it this way—are there any sheep herders in the crowd?" One speaks up and Jesus warmly replies, "Ah, welcome! We are honored you are here. I have a very warm place in My heart for shepherds." He finds out that the man and his brothers are caring for 100 sheep, and then asks, "Suppose one of them goes missing?" The shepherd says, "I'd go look for it, of course." Jesus asks about the other 99. The shepherd answers, "I'd have to leave them behind. I can't lose the one sheep." When asked what he would do if he finds it, he says he'd lay it over his shoulders and bring it home, probably doing a little dance! Jesus asks, "What would you say to the friends who were worried about you?" "Rejoice with me: I have found my lost sheep!" Jesus concludes, "Do you hear what he just said? He rejoices more for that one sheep than the 99 who never went astray. So it is not the will of my Father that one of these (Jesus points throughout the crowd) should perish. In the same way, I tell you, there will be more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance."
    Andrew, Peter, and Thaddaeus gaze in wonder, commenting that you can't tell Jew from Samaritan the way they're listening.
    When Jesus and the others return to where Thomas is waiting, Peter responds, "So you came through!" Jesus says, "Of course he did!" After courteous greetings, Jesus says to Kafni, "I imagine you would like to speak with me, yes?" Kafni says he has questions to ask, and Jesus responds, "You wouldn't be a good father if you didn't. Here's what I'd like to propose, if you approve: We've both had very long days, yes? This establishment has rooms available for you. So, why don't we get some rest, and tomorrow morning, we talk about everything. Sound good?" Kafni agrees.

    In the morning when going on an errand to buy groceries, as Matthew distributes money to the disciples, he expresses concern they will not have enough left to get to Judea. John replies, "Have faith, Matthew—in Him." Simon's assignment is to get the wine. He asks for three skins, but the Samaritan vintner gives him four, saying, "Anything for Him!"

    When Jesus sees Kafni, obviously ill at ease, waiting for Him, He says, "I know what it's like to be concerned about someone you feel responsible for, but I am not a father. I imagine all of this makes you nervous." Kafni says, "I want to thank You for whatever you did at the wedding. You kept the reputation of my business and of Thomas and Ramah from suffering. Ramah and Thomas have insisted you performed a miracle. I believe this to be the edge of blasphemy, and I am not in the habit of believing a man performed a miracle. I'm not in the habit of giving a blessing for my daughter to leave our home, but I am in your debt and that is why we are in this room now." Jesus thanks him for his honesty and says, "I understand. I ask a lot of those who follow Me, but I ask little of those who do not."

    Jesus and His disciples, carrying the food they purchased in town, pass by a once-rough field He asked James and John to plow and plant over the past two days. Approaching them out of a ramshackle house is a lame man named Melech, whom Photina—the woman at the well—told Jesus about. With Melech's reluctant permission, they all dine together in the house with Melech's wife, Chedva, and young daughter, Rebecca.
    Chedva says around the campfire after the meal, "When I was a little girl, my father told me the Messiah would bring an end to pain and suffering. If You are who people are saying You are, when will You do that?" Everyone listens intently. Jesus says, "I'm here to preach the good news of the Kingdom of Heaven, a Kingdom that is not of this world, a Kingdom that is coming soon, where—yes—sorrow and sighing will flee away. I make a way for people to access that Kingdom. But in this world, bones will still break, hearts will still break, but in the end the light will overcome darkness."
    Jesus uses this opportunity to ask Melech about the broken bones that caused him to walk painfully with crutches. The story Melech tells everyone with shame in his voice makes clear he was one of the thieves who robbed a Jewish man on his way from Jerusalem to Jericho, as told in the Parable of the Good Samaritan.  Melech explains that his injury occurred after the thieves parted ways, leaving the Jewish man half dead on the road. He is wracked with guilt, thinking about that man every day and feeling responsible for his death. Jesus tells Melech the welcome news that the man did not die, for someone came along and helped him. Melech asks, "Why me? Why did you come all the way out here? Isn't everyone in town falling at Your feet?" Jesus replies, "The shepherd leaves the 99 on the mountain to search for the one that went astray." He encourages Melech to believe His words, return to the synagogue, and listen to the Word of God read aloud, letting it affect his heart and telling others about it. "Sleep on it," says Jesus. "We'll be in town one more day."
    The Hosts

    The Guests
    Jesus and His disciples had previously received an invitation from Photina, the woman at the well, for the whole group to sleep in the large house she again shares with Neriah, her elderly husband, with whom she has reconciled. Neriah greets them at the door, saying, "You have certainly livened things up around here!" He warns them that one of the rooms is haunted by his dead grandmother. Jesus's eyes light up and He says, smiling, "Ooh, I'll take that one!" Photina says, "Do you know who He is? He's not afraid of ghosts!" Andrew mutters, "I might be."
    In the morning, Melech wakes up with a sharp gasp. Chedva asks what's wrong. He says, "My leg—no pain, no pain!" Then he jumps up and down for joy on two perfectly good legs! Chedva says, "Melech—it was Him!" Jesus wakes up with a smile and a chuckle, the little family's joy ringing in His ears. John stirs and asks with a raspy voice, "What's so funny?" Jesus replies, "Oh, I just know of a family that's having an unexpectedly good morning," and walks with His fingers on the bed. John exclaims, "You don't even have to be there to do miracles!" Jesus answers, "Don't act so surprised, John. One day you'll be given authority to do the things I do. Even greater." The subject changes and John confesses to having had trouble falling asleep for fear of the room being haunted. Jesus says, "Oh, come on, it's not haunted." James asks why Jesus didn't correct Neriah when he said it was. Jesus answers, "I don't address everything at once with new converts."

    Before the three rise from their beds and go down to breakfast, they pray with Jesus leading, "I am thankful before You, living and enduring King, for You have mercifully restored my soul within me. Great is Your faithfulness." The breakfast, however, turns out to be an unpleasant affair with the beginnings of what later in Jesus's ministry will become open arguments about which of the disciples are greater. John complains about all the arguing. Thaddaeus sensibly replies, "So don't argue."
    Jesus left His disciples to spend time alone. James and John, feeling rather full of themselves, go out to find Him and tell Him their plans. A group of nearby Samaritans show disrespect toward them all, which infuriates James and John's unrelenting prejudice against Samaritans to the point where Jesus has to physically hold them back. The brothers want Jesus to rain down fire on those Samaritans, which is something Elisha the prophet did in that area hundreds of years earlier. Jesus makes it clear to them, however, that He sent them to sow seeds that will bring life, not death, for generations.
    Jesus holds back James and John.
    The Lord explains to James and John, "These people, whom you hate so much, are believing in Me without even seeing miracles. It's the message, the truth, that we're giving them. And you're going to get in the way of that because a few people from a region you don't like—that they're not worthy? Are you so much better? Well, let me tell you something: you're not. That's the whole point! It's why I'm here." They both apologize with heads down. Jesus continues, "As we gather others, I need you to help show the way, to be humble." They say they will. Jesus observes, "You wanted to use the power of God to bring down fire to burn these people up?" John admits, "Well, it sounds a lot worse when you put it that way." Then Jesus laughs and says, "You two are like a storm on the sea. Thunder exploding out of your chests at every turn. In fact, that's what I'm going to call you from now on: James and John, the Sons of Thunder." John asks, "Is that a bad thing or a good thing?" Jesus says, "Today, it was not good. But strong passion can be a good thing when channeled for righteousness. I may have to delay giving you authority until you calm down a bit."
    A new nickname for these brothers.

    Approaching them with the rest of the disciples is the most important religious official in town with an invitation for Jesus to do the honor of the Torah reading (from the first five Books of Moses). After entering the synagogue, Jesus asks for John to join Him as He makes His selection for the reading. They discuss memorable sections, including some that the Samaritans sadly missed out on, and then John says, "I suppose I love the beginning. I love how God simply spoke and the world came into being." "Yes," says Jesus, "As David wrote, 'By the Word of the Lord, the heavens were made.'" 

    John observes, "You know, the Greeks use word to describe divine reason and what gives the world form and meaning." Jesus says, "I like that. And it is a favorite memory." He takes the scroll containing Genesis 1 to read before the gathered crowd, which happily includes the restored Melech and his wife and daughter. John listens in awe, wonder, and genuine humility as he considers the divine Person before him, fully God and fully man, the One who said and will say, "I am who I am." The episode ends as it began with John many years later, working on his Gospel. He says out loud how he has decided to begin it: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it."
    Jesus with the Torah scroll.
    Jesus reading in the synagogue.

    Young John's Tears
    Older John's Gospel


    Season 2, Episode 2: I Saw You
    We are introduced to two apostles in this episode. The first is Nathanael, represented as an ambitious and conscientious architect who suffers a catastrophic professional setback.
    Philip is represented as a disciple of John the Baptizer sent by John to follow Jesus. Philip soon displays an impressive knowledge of Scripture, wisdom, and kindness. When Simon mocks Matthew for looking for wood where it is wet, Philip teaches Matthew how to dry wood, but first recites a stirring text from Ezekiel when Israel will make firewood from the weapons of enemies. Some of the other disciples who went to Hebrew school join in the recitation, inspiring the others to want to learn more of God's Word for themselves. 
    As Philip walks with Matthew, he gently inquires about the reason for Simon's hostility toward him. Matthew tells him he was a tax collector, a fact that Philip literally takes in stride, which surprises Matthew enough to say, "That doesn't shock you?" Philip says, "I 'was' something else once, too. Once you've met the Messiah, 'am' is all that matters. Next time Simon rides you, remind him that the people out there want to define us by our past. Our sins." "Out where?" inquires Matthew. "Out there, with the sleepers. But we're different: we're awake," says Philip, using an analogy that appears often in the Bible. He further explains that men act by men's standards and are playing by a different game than Jesus's followers. Matthew has a hard time understanding these word pictures. Philip encourages him, saying he will probably pick up these concepts faster than the rest in time. Matthew draws a circle in the ground to show how he feels like an outcast. Philip relates, but says, "You're fine, Matthew. Stick around—you're going to be all right."
    Philip speaks of new life in Christ.
    Nathanael slowly approaches a fig tree in a remote spot. He sits under the tree and opens his satchel, looking over his architect renderings of a job that literally fell apart for him. He starts a fire and consigns them to the flames mournfully, pouring out his heart to God, whom he earnestly desired to serve with his skills. With his tears running over and obviously experiencing the worst day of his life, Nathanael begins to recite Psalm 102, "a prayer of one afflicted, when he is faint and pours out his complaint before the Lord: Hear my prayer, O Lord; let my cry come to You! Do not hide Your face from me in the day of my distress! Incline Your ear to me; answer me speedily in the day when I call!" Nathanael asks out loud if God sees him, but hears nothing. He stays until darkness approaches, pouring ashes from the dead fire over his head in deep lamentation. With resignation he gets up and walks away.
    Nathanael approaching a fig tree.
    Earlier, as Philip and Matthew work together to prepare the wood to be suitable for burning, Philip teaches Matthew how to work efficiently on the job. Matthew is grateful, remarking, "I've never done manual labor before!" Philip quips, "You must have worked hard to avoid it, but all that is behind you now. You've got to lean into it. Let someone teach you a thing or two. Laugh at someone's jokes and then tell some. Do you know any?" Matthew does not so Philip again seeks to help his new friend, who feels the sting of not being liked. Philip tells him, "If Rabbi Jesus of Nazareth has called you, it means you already have everything you need for right now. He'll give you the rest in time." Matthew wonders what Jesus sees in him, knowing He is a religious teacher but that he himself knows very little about religion. Philip says, "From what I understand, Jesus doesn't love everything about religion. Matthew, what you think you know doesn't matter. Only that Jesus chose you. That's where your confidence comes from now."

    Later, as Matthew and the others sleep, Philip tends the fire. Jesus approaches and the two greet one another warmly. Jesus says, "Follow Me" and Philip says, "I will." They discuss where the ministry will take them. That includes insight on one of the reasons Jesus felt compelled to seek solitude in prayer throughout His ministry. Jesus tells Philip He has had much on His mind, requiring careful thought on how best to explain what and when in His preaching. When Philip learns they are on their way to minister on the outskirts of Syria and will be passing near where a friend lives, he asks the Lord if he may take the time to see him. Jesus responds, "Listen, if we don't make time for friends, we won't have any." 
    In the morning, Mary Magdalene and Ramah talk about the adjustments they're learning to make to life on the road, and decide to put their time to good use by learning Scripture. Soon Mary will be borrowing writing materials from Matthew to teach Ramah to read and write with passages Matthew will get from Philip. The disciples are learning to help each other as they help others in service to Christ.
    Andrew runs to take his turn pushing the big cart.
    On the road the disciples take turns pushing their big cart, with Big James having the longest shift because of his size. Simon organizes the labor swaps and sends out Andrew to replace Big James. Jesus says, "I'll be up next, Andrew." Simon protests, but Jesus says, "Let me tell you something: Some days I miss manual labor. Fewer questions, less speculation, honest sweat." Simon brings up the subject of having a more formal structure for their group, especially when Jesus leaves them to be alone. Jesus answers, "I love how you are trying to make things better for the whole group. You could stand to be a little nicer sometimes. But you're a leader: you always have been and always will be. I cherish that and will need it in time. Every one of these people I have called for a reason. Each of them brings something unique and important to the whole. I want every voice heard and none silenced. Everyone can learn from each other." Simon says, "Yes, but some people are troubled with tiny things and they slow us down." Jesus responds, "If someone is thinking things that you feel slow everyone down, maybe you need to slow down. One day, Simon, there will need to be more structure." Simon wants to know why not now, and Jesus says it's because He's still with them. Stunned, Simon wants to know if one day He won't be. "That's a conversation for another time," says the Lord. Simon wants it to be soon. Jesus observes that soon is a most imprecise word, for it can mean a few minutes, hours, days or a thousand years. "Ask My Father in heaven how long a thousand years is. Then talk to Me about soon," Jesus says with a friendly slap to Simon's shoulder as He runs off to relieve Andrew on the cart.

    As the group walks along, Matthew asks Philip about Scripture passages to memorize to make up for lost time. Philip responds, "No, Matthew, you didn't lose any time. It just got rearranged. You're gaining it all back now." Matthew says, "But in the meantime I want to understand the same things you do and everyone else." "It doesn't happen overnight," remarks Philip, who then promises to think about a good passage for Matthew to start memorizing. He excuses himself to run on ahead to the approaching town to find the friend he told Jesus about.
    Philip crawls through a window to get to Nathanael, whom he finds in bed and despondent. A cup of water and good conversation help Nathanael revive. Despite hearing of the construction accident and Nathanael getting fired from his architect job, Philip says, "I'm proud of you. I've lived through you at times. Do you know that? I mean the part of building something with your own hands. I had a calling and I don't regret it, but while you were in the city being validated by top professionals, I was in the wilderness with a lot of yelling. You had actual physical evidence to show for your efforts." "A pile of rubble," replies Nathanael. Philip says, "You don't know what your impact was or will be. I thought I knew where God was putting me, too. John sent me to someone new. He's not just anyone. This is who the baptizer has been preparing us for. Nathanael, He's the One—the One that Moses foretold and the prophets said would come: Jesus of Nazareth, the son of Joseph." Nathanael scoffs at the idea of anyone important coming from an insignificant town like Nazareth, but Philip simply says, "Come and see. Your whole life you've wanted to serve God, to meet the Son of God, the King of Israel. I promise you will not regret it. I know you: you don't mess around; you will want to join Him. He's like no Rabbi who ever has been or will be." Nathanael is struck by never hearing Philip speak like this before, so he decides to come and see.
    Jesus sees them coming toward Him in the night and says, "It is a good night!" Then He catches Nathanael off guard when He says to Philip and then Nathanael, "Do you know who that is standing next to you? The truth teller! Man is often deceitful, and Israel began with Jacob, a bit of a deceiver, yes? But one of the great things about you is you are a true Israelite, in whom there is no deceit." Nathanael says abruptly, "What is this? How do you know me?" Jesus answers truthfully, "I have known you long before Philip called you to 'come and see.' Don't look at him; look at Me. When you were in your lowest moment and you were alone, I did not turn My face from you. I saw you. Under the fig tree." Nathanael immediately comes to the right conclusion: "Rabbi, You are the Son of God, the King of Israel." Philip laughs, saying "I knew it!" and Jesus says, "Well, that didn't take long. Because I said to you I saw you under the fig tree, you believe?" Placing His hand on Nathanael's shoulder in an affirming way, He continues, "You are going to see many greater things than that. Like Jacob, you are going to see heaven opened, and the angels of God ascending and descending upon the Son of Man. That's Me, by the way." Nathanael says, "Yeah, I got that!" "Good!" says Jesus, "I know you like to be clear."
    Peter and Andrew run up, apologizing for the interruption, but excited to report to Jesus, "Your fame is spreading—the good kind!" The poor and the sick are already gathering nearby in Syria, eager to listen to Jesus and be ministered to by Him. After giving thanks for that report, Jesus turns to Nathanael and says, "So you wanted to help build something that would cause prayer and songs. Something to bring souls closer to God, yes? Can you start tomorrow?"
    Best job offer ever!



    Season 2, Episode 3: Matthew 4:24
    This episode is titled Matthew 4:24, which tells us that Jesus's "fame spread throughout all Syria, and they brought Him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and He healed them." The whole episode was filmed in one take from twilight to dark, giving us a good idea of what an experience like that was like for those assisting Jesus. It opens with a long line of people waiting to see Jesus. Matthew and Philip are walking together near them. Matthew is eager to know what biblical passage Philip thinks he should begin studying. Philip suggests the Psalms of David, pausing to thank people in the crowd for being patient. Matthew all the while is taking notes on how many people are present, stopping to ask occasionally who was healed of what.
    Views of the head of the line to see Jesus and the line stretching back.
    Psalm 139:8 is what Philip first quotes to the eager notetaker: "If I ascend to heaven, You are there. If I make my bed deep in the depths [in Sheol], You are there." Matthew wonders out loud how practical that really is. Philip replies, "That is what I know and is what you must come to believe if you want to make any meaningful study of Torah. There is nowhere you can go, no heights you can climb to in your intellectual mind, no depths you can reach in your soul where God is not with you. Do you get it?" Matthew smiles and says, "I think so." Philip continues, "No amount of learning can bring you closer to God or make you more or less precious to Him. He's always right here, right now—with you and for you!" Matthew confesses, "But I don't always feel it." Philip says, "The feeling doesn't always come first. Sometimes you have to believe first." Matthew observes, and Philip agrees, that believing a thing does not make it true. The crucial point, however, "is that these aren't just any words: they are David's in Scripture," says Philip. The two speak briefly with someone who was just healed; he gives them each a big hug when he learns they are Jesus's students. Philip concludes their discussion, saying, "The trying is the thing. Meditate on it for a few days and come back to me. Try writing it down several times. Something about writing it down goes a long way." Matthew eagerly agrees.
    Matthew shares Psalm 139 with Mary and Ramah.
    Philip walks away into the disciples' inner camp, calling Thaddeus and Little James that it is their turn to serve. The disciples  have been working in shifts all day, except for the new disciple Nathanael, whom Philip says wants to keep working. When Matthew wanders into the camp, Mary Magdalene and Ramah hurry toward him, asking if he has a Scripture passage from Philip. He eagerly shares Psalm 139:8 with them. Big James and John also come into the camp with firewood, talking together about a cut James got while pushing back someone who was rushing the line. Philip, overhearing, comments that Jesus later healed the wife of that same man. James says, "It's great what He's doing obviously, but I wish it would have happened tomorrow." That prompts Thomas to ask, "What are we a part of?" Big James responds, "Would it be wrong to say I have no idea?" Thomas says, "No, it makes me feel better!" Ramah adds, "I think that I haven't had time to think about it. I know that my parents hate it." Thomas wonders out loud about the fame from all of this. John laughs, saying, "I wouldn't mind being famous!" His brother quips, "I'm not surprised."
    Thomas, Ramah, James, John, and the others contemplate fame.
    The group is now in a big circle around a campfire. Daylight is fading fast. Philip tells them that fame is not as much fun as they might think. John starts talking about his Messianic hopes from childhood, saying "I prayed and prayed that the Messiah would come during this time, and I hoped that I would at least get to see Him. But to be close to Him like this? A nobody like me, I—what's not fun about that!" Big James complains, "You call today fun?" Philip says, "Maybe not fun, but good. But with this fame comes enemies. You will be hated, too." Matthew responds that he's used to that, but Philip reminds him that he was protected when he was a tax collector, and that his enemies weren't powerful. "Speaking of enemies," says Big James, "if someone had told you growing up that you would be a student of the Messiah, that you would be close to Him and help Him in His mission, what would you have thought?" Thomas says his first thought would be, "I don't have military training." Big James agrees with that line of thinking, saying, "When I was a child, I used to think how amazing it would be to see Messiah kill all the Romans on my street, and I wanted to help Him, so I trained with a wooden sword." Ramah adds that she would imagine hiding in her bed from the Romans, ready to defend herself with a knife, but then Messiah would rescue her at the last moment.
    Talking about Messianic expectations.
    Big James says with disappointment in his voice, "I didn't think we'd spend our time healing—well, watching Him heal." He gloomily fears the people will never stop coming and they'll spend the next 5 years doing this without getting to the fighting part. Philip gently challenges this thinking, saying, "Eager to bring out that wooden sword of yours, are you?" Mary Magdalene humbly remarks, "I guess I haven't had any expectations. That's probably why it's a little easier for me. I only remember hearing someone would save us someday. Why is it you expect a warrior?" Thomas quotes from Zechariah 14: "For I will gather the nations against Jerusalem to battle, and the city will be captured. Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. On that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east—" Philip interrupts, saying, "Yes, the Mount of Olives will be split in two from east to west, but we don't even know when this is going to be, if it's even in this lifetime." John adds, "Here's also what I do not understand: Isn't the Messiah supposed to come at a time when all is holy?" Ramah wants to know where that idea comes from. Big James answers, "With a prophetic poem written by the rabbis not so long ago: 'And there shall be no unrighteousness in them on his [Messiah's] day, for they shall all be holy, and their king shall be the Lord Messiah.'" (Not a biblical source, so not reliable for identifying the Messiah by God-given prophecy.) Philip quips, "I guess that's why the Pharisees do not think Jesus is the one: you have to help clean out the Red Quarter first!" Many laugh, but Mary Magdalene profoundly states, "I don't think He's waiting for us to be holy. I think He's here because we can't be holy without Him." Philip gives voice to the reflective silence that begins: "Whoa, that's good! The Baptizer will want to use that."
    Little James hurries breathlessly to the group and says, "Big James, they need you to help with crowd control. People are bickering and getting physical, and I can't help much in that department." As Big James goes away to help, Little James returns to a board game he was playing with Thomas, who rejoins him. Thomas fills him in on some of the campfire conversation. Little James says, "Well, I'm not sorry I missed it." He sighs with exasperation, adding, "I'm ready for this day to be over! One thing that's annoying me is these people are believing in Him and praising Him—don't get me wrong; that's great—but it's because He's healing them, unlike the Samaritans. I don't know how many would believe in Him if He wasn't healing them." Thomas listens patiently and then ventures to say, "So I have to ask..." Little James responds in an encouraging voice, "I think I can guess." Thomas says, "Forgive me, but I speak plainly. What is your malady? Forgive me, I don't mean to offend." James says, "It's fine. It's a form of paralysis that's caused problems since birth." Thomas wonders, "Why hasn't Jesus healed you? How do you watch all these healings today—does it bother you?" James says, "Those are fair questions. I'm still trying to figure out how I feel about all of this. I suppose one big thing is I haven't asked." Thomas wants to know why not. James confesses, "I don't know." Thomas says, "If I had your struggle, and I was watching what was happening today, I'd demand it." James immediately responds, "I don't know if I should. It doesn't feel right. I suppose I'm just grateful He called me to follow Him in spite of it, but it's never come up—not even once. I'm afraid that if I mention it to Him, it will make Him change His mind about me." Thomas laughs gently, saying, "I'm pretty sure He knows your situation. It's not like if you pointed it out to Him He would be surprised." James laughs too and agrees.
    Little James and Thomas have an important conversation about when healing doesn't happen.
    Jesus's mother, Mary, now walks into the camp, to the delight of the others. They walk over to greet her. Matthew is new to her. Mary says something complimentary about his clothing, and he thanks her awkwardly. She asks, "So what do you do?" He answers, "I don't. I was a—" but Mary Magdalene graciously states, "He's a new student. Jesus called him." Mother Mary says, "Lovely! I'm sure you're someone special. So was today a very long day? I saw a lot of people. Do we know when Jesus will be finished?" When being told they have been there since early morning and He has been working nonstop all day, she remarks, "He has always been a worker. He gets that from His father—both of them, I suppose?" Mary proves to be the same, for she sees the food and immediately sets to work preparing it to serve to her tired friends.
    The disciples are delighted to see Jesus's mother, Mary, join them.

    Mother Mary and Mary Magdalene prepare the evening meal.
    Simon and the others get ready to eat.
    We see almost almost all the disciples filter in, preparing to eat with the others. They look exhausted. After the meal, in a circle around the campfire, Simon says to his brother, "Andrew, I need a mental break. Do one of your 'meaningless question' games." Andrew states, "They're not meaningless; they're interesting, and I've got one I've been thinking about lately: What would you do for unlimited money? Or what would you give up to have all the money you could ever want for the rest of your life?" Big James wants clarification: "Do you mean would I do something painful?" Andrew says, "Yes—or crazy. Would you run through the marketplace with no clothes on, screaming?" Thomas answers, "Of course not! I'd be killed by a soldier." Big James adds, "Plus it would be immodest: it would be a sin." Simon says, "Fine, something that wasn't a sin. Would you give up your left hand if you could be rich the rest of your life?" Big James answers that he would be willing to give up a few fingers. Andrew says, "What about love? Would you give up ever getting married?" Mother Mary says, "I have never had much money my whole life, and I've been happy." Thomas says, "I don't expect we'll have much money for as long as we're following Him." She observes that he looks like he had money before and asks if he was happier then or now.
    Andrew's Conversation Starter

    James and John think about what they would do for money.
    Mother Mary gets them thinking about happiness.
    The conversation takes a sour turn when John says to ask Matthew about money. Matthew humbly answers, "I feel better now. I don't know if that means happy." The attention mercifully draws away from him when Andrew confesses to feeling guilty for thinking too much about money and wanting things he shouldn't care about. He feels like he needs to live up to the heroes of the faith and do something great, but he knows he's not great. "I know it now even more being with Him," says Andrew. "I understand what you mean," says Ramah. "I feel like I need to not make any more mistakes." Mother Mary says gently, "How do you think I felt?" Andrew wonders out loud if she feels like that every day, but Mary says, "Not anymore. Jesus always reassured me, and God always made me feel like I shouldn't be burdened."
    Matthew feels uncomfortable with the conversation.
    Mary Magdalene asks, "How did you feel when it happened—His birth and even before that? How did you know, when did you know who He was?" Mother Mary meekly states, "We're all tired. Do you really want to hear all that?" Everyone gives an enthusiastic yes. With that encouragement Mary proceeds: "Nothing about it was easy. I can tell you that. It wasn't in my hometown, my mother wasn't there, we had no midwife. I'm not ready to give all the details, but I do remember this: when Joseph handed Him to me, it was like nothing I expected. It was like everything I'd heard about having a baby, but I thought this would be completely different. I had to clean Him off—I will be polite; He needed to be cleaned. And He was cold, and He was crying. He needed my help—my help, a teenager from Nazareth! It actually made me think for just one moment, Is this really the Son of God? And Joseph later told me he briefly thought the same thing. But we knew He was. I don't know what I expected, but He was crying and He needed me. I wondered how long that would last. He doesn't need me anymore, not since we taught Him how to walk and eat. He hasn't needed me for a long time, I suppose. And after Joseph passed—may he rest in peace—Jesus grew up even quicker. I wish I could say that made me happy. Of course, as a Jew, I'm excited to see everything He does for our people, and I'm proud of Him. But as a mom, it makes me a little sad sometimes. So it's good to be with all of you for a little bit. I can find ways to help." Ramah says with a hand clasp, "We'll take it!"
    Mother Mary is asked questions everyone is eager to hear her answer.
    Mother Mary asks Simon if he has any idea how much longer today's healing ministry will last. He says the line was dying down when he left, but since Jesus won't send anyone away, they'll have to wait and see. Mary leaves to check. Thomas says, "I didn't know He lost His father. I'll have to ask Him about that." Mary Magdalene talks a little about losing her father as a little girl, saying, "I didn't fully understand it right away, but eventually it made me really angry. I left everything when I was young. I tried to stop acting like a Jew. I tried to stop being myself, and then later worse things happened. Most of it is a blur, but I forgot so much of everything I learned as a little girl." Big James says encouragingly, "But now you can catch up." "Yes, I hope, with Matthew and Ramah," says Mary. "You all are so far ahead, and you're all so good at all of this." Some admit to not knowing as much as she thinks.
    Thomas is moved by what he learns.
    Thaddaeus walks in and flop down, saying the others are finishing up. Mary Magdalene says, "I really want to be a good student." Andrew says, "I don't think any of us went to bet midrash or did much study after school. That's what's so surprising about all this." Thomas admits to not being much of a student before he graduated to serve in the family business at age 13. Thaddaeus says, "I wasn't even good at praying until recently. I would get bored with it. You know, the same thing over and over. I learned to love it as I got older." Some in the group admit to not liking the rules, while others say they like the comfort of having rules to follow. Big James says, "I've always loved the history, the stories, so I've always loved the rules, too." Thomas admits to one time eating meat with cheese (not a biblical rule); Thaddaeus admits to once eating pork (which was a biblical rule back then). 
    Thaddaeus joins the conversation.
    Thomas says, "I've grown to love being Jewish and following the Law, but sometime it's exhausting." The group discusses how it's hard to do both, even before the Roman occupation. Mary Magdalene says, "Yes, but aren't we used to it by now? Hasn't it made us stronger?" Thomas admits, "I don't get it if I'm honest. I don't know why God has allowed the occupation. I'll have to ask Jesus more about that, why this has been allowed for so long. It's hard to feel like 'the chosen people.'" Simon admits he has felt like that. "But it's all worth it now, yes? The wait is over," says Ramah.
    Simon begins to verbally attack Matthew.
    Simon looks over at Matthew, whose eyes are cast to the ground, and says in a sarcastic tone, "What about you? Has it been difficult for you all this time—the occupation, following Jewish Law?" Matthew responds defensively, "My life has not been easy." Simon scoffs, "Oh really? What was more difficult for you: escaping Roman persecution by working for them, or escaping your guilt with all the money? And now you're catching up on Torah and wanting to follow the Law? Why now all of the sudden? Why not all the other times when you had the chance?" John tries to curb Simon's hostility, but Simon persists. "What do you want me to say?" asks Matthew. "I don't know what you want from me." Andrew wants an apology, saying, "Simon's not wrong. He could be more delicate about it, but you did choose to work for them, and you made my life even harder than it already was." When it looks like Matthew might speak up, Simon says forcefully, "I don't want you to apologize. I won't forgive it anyway." John, now angry, demands to know what puts Simon in authority to forgive or not to forgive, and reminds Simon of his past sins. Simon gives excuses, and now Thomas demands to know what Matthew's excuse is, saying, "I was a successful businessman and yet I was always behind." John observes fairly that Matthew wasn't Thomas's tax collector, but Thomas persists, saying, "I want an answer!" Big James fractures the group further, saying to Thomas, "Hey, you're new!" Simon stands up and renews his attack on Matthew: "Do you even know what it's like to be Jewish—to suffer for centuries and centuries because of it, but to still commit to it? To protect our heritage even though it never stops being painful because the one comfort we have is to know that we're doing it together. We're all suffering together, but if we just wait a little longer, we'll have rescue because we're chosen. And you betrayed that and spit on it! I can't forgive it; I'll never forgive it!" Big James shouts, "All right! You've said what you needed to say. Sit down, Simon!" He refuses and others arise angrily on their feet, glaring at one another.
    Simon at his worst.
    Mother Mary had quietly drifted in, overhearing this tense conversation and obviously grieved by it. Now Jesus slowly walks in on very tired feet, His breathing labored. He simply says goodnight and waves as He passes by, but practically stumbles as He tries to take off His cloak by His tent. Everyone stares at Him, but Mother Mary moves swiftly to assist Him. He says, "Oh Eema, thank you." She gently takes off His sandals, which is obviously painful for Him because of how long He has been on his feet. Now she bathes each foot. Then she observes, "You've got blood on Your hands," and washes them. Moving to His forehead, she says, "One more. There we go." Jesus says with a chuckle, "I'm a mess! Good?" "Good," says Mary. He kisses her and says, "What would I do without you, Eema?" She encourages Him to get some sleep. "Okay," He says. "I'm so tired." As He lies down with shuddered breaths, she draws the curtain and we hear Him blessing His Father in a bedtime prayer. Everyone at the campfire watches and listens in silence, contemplating His devotion, contrasting that with their own and all they have yet to learn.
    Watching Jesus limp by puts things into perspective.
    Mother Mary ministers to Jesus after He ministered as Matthew 4:24 describes.
    Jesus demonstrates His appreciation for His mother.


    Season 2, Episode 4: The Perfect Opportunity
    This episode begins with a sad and wordless flashback. A boy suffers paralysis in his legs after falling from a tree. His wealthy parents cannot find a healer who can help. The boy's sadness is compounded when his mother dies giving birth to his little brother. The brother, however, becomes the bright spot in the boy's life. When their father remarries, the little brother finds a way to include his big brother in the wedding festivities. Tragedy strikes when the brothers as young men witness their father being savagely beaten by a Roman soldier. The younger brother decides to fight back by joining the Zealots, who are trained to assassinate Romans with the hope of hastening the Messiah's arrival. He leaves a note for his crippled brother to discover in the morning as he slips away to the training camp by night. We watch decades speed by as he grows strong in deadly skills while his paralyzed brother languishes by the Bethesda Pool in Jerusalem, where desperate people shove past each other in their longing for an instant cure.
    Zealot Training Camp
    In the present, the younger brother is now a skilled warrior who successfully demonstrates to his fellow Zealots his ability to execute a diversionary plan for assassinating a Roman magistrate in Jerusalem. That earns him the assignment. His name is Simon, but he and his fellow Zealots are being watched by someone who obviously means them harm. 
    Spying on the Zealots.
    Meanwhile near Jerusalem, Jesus's disciples are building a house-like tent for the upcoming Feast of Tabernacles. Thaddaeus explains to Mary Magdalene, "The tabernacle is a temporary dwelling; it's a tent." Philip adds, "God said to live in a tent for 7 days during this feast to commemorate how the children of Israel lived in temporary shelters for 40 years in the desert." Big James says, "It's one of the 3 big pilgrimage holidays for every able-bodied Israelite male to travel to Jerusalem to present himself before Adonai." Mary wants to know why it is only the men who are required to go. Simon explains that it could be a perilous journey, difficult for children and others, but no one is prohibited from going. He says he has taken his wife several times. 
    Back at the Zealot hideout, the other Simon is brought before the leader to be briefed on his assignment. "I serve El Shaddai, God of power and might, God of war," answers Simon when prompted. When asked, "For what were you born?" he replies, "To cleanse Israel of her enemies, to expel all non-Jews from Jerusalem, as the Scriptures demand." The leader asks, "Which Scriptures?" Simon answers, "From the scroll of Moses, Shemot (Exodus 22:20), 'Whoever sacrifices to any god but the Lord alone, shall be devoted to destruction.'" He stumbles a bit when told he will meet his brother when he enters Jerusalem for the Feast of Tabernacles. The leader means a brother Zealot, but Simon is obviously thinking about his older brother, the paralytic. Simon learns that Zealots in Jerusalem have been tracking the movements of the Roman magistrate Rufus. Once they inform him, Simon is expected to lead the team to kill Rufus. "Carry out your orders, Simon, son of Zebulun, or never return," he is told. As Simon makes his way out of the compound, he listens reverently to Zealots in training as they recite in unison this biblical passage from the prophet Zephaniah (3:15-17): "The Lord is in your midst. You will fear no evil. On that day it shall be said to Jerusalem: 'Fear not, O Zion, and let not your hands grow weak. The Lord your God is in your midst, the Mighty One who will save. He will rejoice over you with gladness. He will exult over you with loud singing.'"
    Simon the Zealot is encouraged to hear Zephaniah.
    In Jerusalem the Pharisees Shmuel and Yanni stake out a marketplace for Shmuel to begin public teaching. Yanni wants Shmuel to gain a following so his message against what he considers false teaching will have a greater weight in the Temple to advance both of their careers. Shmuel is nervous and Yanni prays with him twice before leaving, but the prayers with formal names are rushed and superficial.
    Uneasy Shmuel prepares to preach in the marketplace.
    At the Bethesda Pool, the older brother with the paralyzed legs misses out on another alleged healing opportunity, which is rumored to occur when the water bubbles or is otherwise disturbed. A fellow sufferer there notices him moving away from the edge and urges him not to lose hope, calling him Jesse. 
    Jesse stretched out at the Bethesda Pool.
    As Jesse's brother, Simon, approaches Jerusalem, he is grieved to see men being slowly executed by Romans on crosses. Noticing Simon's approach is the man who was spying on him at the Zealot compound. Roman guards on crucifixion duty identify him as Atticus, a member of the Cohorte Urbanae, elite soldier investigators. Atticus carefully tracks Simon's movements in the city.
    Simon watched at the Jerusalem checkpoint.
    Thomas and Nathanael, walking through the city on a shopping errand, stop to listen to Shmuel preaching against false teachers in the marketplace. Matthew, hiding from Shmuel, warns Thomas and Nathanael that Shmuel is an old enemy from Capernaum who thinks Jesus is a false prophet. 
    Matthew warns Thomas and Nathanael about Shmuel.
    Simon waits until night to meet with his Zealot colleagues in the city. Atticus watches from a discrete distance. The Zealots decide to plan the assassination of Rufus the magistrate on Yom Rishon, Sunday, the day after Shabbat, because he regularly dines at his favorite restaurant then with his wife and only 2 guards for protection. As time elapses, we see Simon and his assistants setting up the trap. Atticus carefully observes the who, what, and where.
    Simon moves through the Zealot lair in Jerusalem.
    Atticus makes an educated guess on where the Zealots are meeting.
    When Shabbat begins, Jesus is seated with His disciples around a table under their beautiful tabernacle, enjoying a fine evening meal together. Matthew says, "With all due respect, Nathanael, I know you are a skilled architect, but this thatched roof won't keep the rain out." But it protects against the sun in the day, points out Little James, and Mary the mother of Jesus says, "If a few rain drops get through, it is a reminder of our dependence on God, of His provision, and how our people were so vulnerable in the wilderness. Yet He brought us through." Mary Magdalene adds, "There was a time in my life, my old life, when I had to sleep outside. This is a good reminder of how I was delivered from that." Jesus says, "This time of living in booths is also a leveler of people: wealthy, poor—everyone sleeps outside as equals." He commends the beauty of Nathanael's booth as an act of worship. 
    The great leveler: everyone living in booths at the Feast of Tabernacles.
    Jesus and His disciples are grateful for their particularly beautiful tent.
    Nathanael is commended for a job well done to the glory of God.
    Big James has a question: "In the prophecy of Zechariah (14:16) it is written, "Then everyone who has survived from the nations who have attacked Jerusalem shall go up year after year to worship the King, the Lord of Hosts, and to celebrate the Feast of Tabernacles." He wants to know how it can be that one day their enemies will be celebrating this Jewish feast with them—Assyrians, Babylonians, and even Romans. How can Jews and Gentiles be at the same table? What would have to happen for that to be possible? Jesus answers simply, "Something will have to change." Big James objects, "But the booths won't mean anything to them. We are the ones who dwelt in temporary shelters while we wondered the wilderness, not them." Jesus says with quiet emphasis, "Everyone has wondered through the wilderness at some point." Practically minded Matthew observes that if all the nations came to Jerusalem to worship, there would not be enough room. Jesus says, "I think it will not be Jerusalem as we know it now." Ramah responds in faith that if Zechariah prophesied it, then it will happen, but Andrew says it sounds impossible. Mother Mary says, "I know a thing or two about prophecies that sound impossible."
    Questions & Answers with Jesus
    After the meal, Simon and John approach Jesus privately to inform Him that Shmuel is in Jerusalem, preaching against false prophets. They all know he is wrongly associating Jesus with false prophecy, but Jesus is not alarmed. Rather He states that works out even better with His plan to visit someone in the city the next day. He invites them to come along, if they like, saying, "I enjoy the company. And bring Matthew: it will be good for him." In the morning Simon the Zealot is listening to a Levite on the Temple stairs read this portion from Zephaniah (3:18-19): "I will gather those of you who mourn for the festival, so that you will no longer suffer reproach. Behold, at that time I will deal with all your oppressors. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth." The last sentence reminds him of his older brother, Jesse. He walks away.
    Listening to Scripture on the Temple stairs.
    Jesus, John, Simon, and Matthew are now walking toward Jerusalem. Simon inquires about the person Jesus needs to see. "Are you going to meet him in the Temple?" he wonders. "No, actually the opposite: the Bethesda Pool," answers Jesus. "Really?" says Simon. "Here we go again," remarks Jesus. "It gets stranger and stranger with You, doesn't it? I love it," says Simon. Matthew wants to know why it is strange. "Because the history of the pool is pagan," answers John. He doesn't know the details, but Simon does: "The pool used to be a shrine to a Phoenician god. Then the Greeks and Romans turned it into a place of worship for the healing god Asclepius." John adds that he does know the rumor about the pool that every day it steams and bubbles. Some people believe it is stirred by an angel who heals the first person who gets into the stirred water. Matthew says, "I have read that there are places on earth where hot vapor steams up from the ground intermittently and makes water boil, but no one knows how." Jesus says, "Someday someone will figure it out and tell everybody, but for now we have a checkpoint to pass. Everyone be on your best behavior." Jesus looks somberly at men hanging on crosses near the city entrance, obviously feeling sorrow for them and thinking of His cross to come.
    Jesus and His disciples approach Jerusalem.

    Discussing the Bethesda Pool.
    Contemplating the Cross.
    Inside the city a Roman official who works for Rufus meets with Atticus, who tells him of the assassination plot for later that day. The official is shocked and demands that the assassin be arrested without delay. Atticus responds grimly, "Do you know who the Zealots are? They're martyrs with a persecution complex. Arrest him and we'll only be adding fuel. Torture him and he gets a seat closer to his God. No, I want to kill him in the act. And then I want to watch his rat pals scurry back to their nest with a story they can't glorify or teach to the next class of marks. And do you know why? Because we were better than they were. Rome won."
    Roman determination to win.
    Meanwhile, Simon the Zealot is looking over the Bethesda Pool area and holds his nose as he descends stairs into it. When he sees his brother, Jesse, he kneels before him and says, "I'm your brother, Simon. Do you remember me?" Jesse doesn't believe it at first and then says bitterly, "You make a pilgrimage every holiday and you knew I was here?" Simon explains that the Zealots forbid coming to the Pool of Bethesda. "But I am your brother!" protests Jesse.  "This place is a pagan cult!" responds Simon. Jesse wants to know, "Since when did cults bother you?" Simon says, "I was embarrassed for you. Do you really believe in all this?" Jesse shouts, "You try living 38 years without legs that work and then tell me you wouldn't try anything and everything! Why wouldn't you at least come by once and carry me into the water?" Simon says with conviction, "It is not in our God's nature to pit sick people against each other in a twisted game! I won't play it with you!" Jesse asks, "Is it in our God's nature to slit each other's throats? Have you no regard that we shall not take another's life?" referring to Exodus 20:13 from the 10 Commandments.  "We both know the Scriptures," says Simon, citing Ecclesiastes 3:3 that there is "a time to kill, and a time to heal;  a time to break down, and a time to build up." Then he makes an unbiblical application, saying, "The land must be purged!" Jesse wants to know if that applies to their family. Are they to be purged too? Simon says, "Jesse, it's killed me to watch you suffer in your life, and I am truly sorry, but that's not the only kind of pain, and you're not the only one who feels it. But you know what? I'm at least doing something about mine. And I'm not sitting in a bed waiting to die." He tells Jesse he must soon be in the Upper City nearby. Jesse says, "Whoever he is, don't do it! It's not worth it. If they catch you, they'll kill you!" Simon says he is not afraid of death and that he just wanted to say goodbye because he didn't say it right the first time. He tells Jesse he loves him and he loves God.
    A painful meeting between brothers.
    As Simon rises to leave, Jesse pulls out and reads the note Simon left him that first time: "By the time you read this, I will be halfway up the mountains to join the Zealots of the Fourth Philosophy in the spirit of our great King David, who sang, 'Zeal for Your House has consumed me.'" Simon smiles and says, "I was a better writer then." Jesse continues the note: "And from Zephaniah: 'Behold, at that time, I will deal with all your oppressors. I will save the lame and gather the outcast. I will change their shame into praise and renown in all the earth.' Jesse, when you stand on two feet, I will know the Messiah has come. I will fight for the freedom of Zion in order to see that day." Simon turns to face his brother fully and says quietly before leaving, "I stand by it. Farewell, Jesse."
    An old note filled with meaning.
    Simon joins his fellow assassins to execute their plan soon. He is handed the notorious sica dagger associated with the Zealots. At the same time, Jesus and His disciples enter the Bethesda Pool area. Jesus says, "That's him, the one who has been here the longest, but  doesn't belong. The sad one." He tells His disciples to stay with Him and watch. They pass by a group of Pharisees stationed in the area. Shmuel's friend Yanni is among them. Jesus stands before Jesse, who is lying down dejectedly on his bed, and says, "Shalom." Jesse looks up and says, "Me?" "Yes," says Jesus. "Shalom," responds Jesse. "I have a question for you: Do you want to be healed?" asks Jesus. Jesse has a question of his own: "Who are you?" Jesus says, "We'll get to that later." Jesse, now sitting up, asks hopefully, "Will you take me to the water?" Jesus shakes His head no. Jesse, his voice catching, says, "Look, I am having a really bad day." Jesus says, "You've been having a bad day for a long time. So?" Jesse complains bitterly about having no one to help him in the water when it is stirred up and how people push ahead of him. Jesus says, "That's not what I asked. I'm not asking about who's helping you or not helping, or who's getting in your way. I'm asking about you." Jesse weeps and says, "I've tried." "For a long time, I know," says Jesus, "and you don't want false hope again. I understand. But this pool has nothing for you. It means nothing, and you know it. You don't need this pool. You only need Me. So do you want to be healed?" Jesse looks at Him hopefully. Jesus says, "So let's go. Pick up your mat and walk." Jesse slaps his thigh and laughs for joy when he feels the sensation in his legs. He slowly stands up straight. John, who recorded this miracle in John 5, is taking notes while others look on in stunned wonder. Jesus quietly slips away with His disciples.
    Getting ready for the assassination.

    Help is on the way!
    John happily records the miracle.
    Jesse picks up his mat and walks, obeying Jesus, but the Pharisees notice and Yanni speaks up: "You, why are you carrying a mat on Shabbat?" Matthew overhears and asks, "Does Torah forbid carrying a mat on Shabbat?" John answers, "Not Torah but the oral tradition." Yanni faces Jesse and says, "Transporting objects from one domain to another violates Shabbat!" Jesse tells him what the Man who healed him told him to do. Yanni demands to know His name, but Jesse does not know. Yanni says, "He performs a magic trick and tells you to commit a sin: a false prophet! This will be reported." Jesse laughs and says, "Report whatever you want! I am standing on two legs!" He hurries away to find his brother.
    Rabbi Yanni criticizes and disregards.
    In the Upper City with dusk coming on and Sunday beginning, we see the assassins in place, waiting for the Romans who approach. Atticus is disguised as the magistrate Rufus, strolling arm in arm with the magistrate's wife. Just as Jesse's brother Simon grabs his dagger and faces front, he sees Jesse walking on two good legs, carrying his mat, on the path just beyond where Simon is crouching! Atticus watches in amazement as Simon puts away his dagger, rises, and walks straight ahead to find someone named Jesse. The Zealot accomplices run away, and Atticus removes his hand from his own dagger. When Jesse sees his brother approach, he does a little dance of joy, and they embrace. Atticus watches from a distance in stunned silence.
    Simon sees something shocking while lying in wait for the Romans.

    Atticus disguised as the Roman magistrate.

    Simon sees his brother walking right in front of him!

    Simon must investigate.

    Jesse shows off his new legs.

    Atticus watches in amazement.
    As Jesus and His disciples leave Jerusalem, one of them says, laughing, "That was great! Thank You for letting me see that!" Jesus says, "Thank you for being with Me." John says, "Well, the Pharisees were pretty upset." Matthew asks an important question as we see Jesse pointing his brother, Simon, to go outside the city to find the Man who healed him, both obviously realizing He must be the Messiah: "Waiting 30 more minutes would not have mattered to that man. Why did you do this on Shabbat?" Jesus turns and says, "Sometimes you've got to stir up the water."
    Jesus "stirs up the water" with joy.


    Season 2, Episode 5: Spirit

    This episode begins with Mary Magdalene gathering persimmons, reciting a small portion of Psalm 139 as she works. When she sees a Roman soldier on horseback in the distance, she cowers in fear and hides, dropping the fruit and crushing the Scripture in her hand. The soldier is distracted by another Roman soldier approaching him, paying no attention to Mary. They ride off, but Mary is still badly shaken.
    Mary memorizes Scripture as she gathers.
    The soldiers do not see Mary, but she remains terrified.
    In Jerusalem Rabbis Yanni and Shmuel are interrogating Jesse about his healing at the Bethesda Pool. Yanni wants to know the name of the man who healed Jesse. "Jesus," answers Jesse, but they want to know more, such as town and lineage, since there were thousands of Jews at the Feast of Tabernacles with that name. Jesse is more interested in pacing about on his healed legs than in answering questions. "Tell us exactly what he said again," says Yanni harshly. Jesse replies, "He told me to go and sin no more—that the result of sin is far worse than being crippled." Yanni adds, "And he told you to pick up your mat!"  "When He healed me, yes, but He found me earlier today as well," Jesse clarifies. Shmuel wants to know if others were with him. Jesse says three men were with Jesus when the healing took place, and one was taking notes. Then he turns to Yanni and says, "By the time you finished yelling at me, they were all gone!" Shmuel asks what else Jesus said to Jesse today. He says, "They were going to see Jesus's cousin today, I think." Shmuel, who wasn't there for the healing, is convinced this is Jesus of Nazareth.
    Rabbis Shmuel and Yanni interrogate Jesse about his healing from paralysis.
    We see Jesse heading down stairs outside, obviously grateful for every step he is taking and looking much better than before he was healed. Atticus approaches him and calls out his name, explaining, "The word's out. So it's true: you're on your feet." Jesse asks suspiciously, "Are you Roman?" Atticus smiles and says disarmingly, "Does my accent give me away? I was born Roman, yes, but I'm just a man. I had to see with my own eyes. I believe it was a miracle." Jesse says with conviction, "I know it was." Atticus gives him a friendly pat on the shoulder, saying, "Life changing, but forbidden. You must want to shout from the rooftops. Do you at least have anyone close to share the good news with? Friends? Family?" Jesse tells him, "I encountered my brother almost immediately after leaving the pool." "Incredible!" says Atticus. "What did he think?" Jesse pauses, wondering if he should answer. Atticus notices and says, "It's safe. Jesse, you can tell me." So Jesse tells him: "He believes the man responsible has to be our Messiah." Although that is a title the occupying Romans dreaded, Atticus responds calmly and with a smile, "Messiah? Remarkable."
    Jesse has joy in his two good legs.
    Atticus shares Jesse's joy—and gains information.
    The scene shifts to where Simon the Zealot is camping. He maintains his Zealot routines, including a rabbinic morning prayer, breathing exercises, and rigorous training with his sica dagger. As he eats a simple meal and tends his fire, he hears an unearthly howling sound. Unsheathing his dagger, Simon moves out to investigate. Later, from a notch in a tree, he sees a wild-looking man walk with a hunched and lunging gait, panting and groaning. Simon drops down behind him and quietly follows with his blade drawn. The man stiffens and stops, saying without turning, "It can smell you, so I can smell you." The man turns and warns Simon to come no closer. Simon wants to know how the man knew he was being followed. The man explains, "The demon possessing me knew. It will hurt you!" "That won't be easy," says Simon. The man kneels and says, "If you can kill me, do it!" Simon asks if he is a Roman or a tax collector. Learning he is not and hearing the man weep now, Simon relaxes his stance and says, "Your body is temporal. A demon will go on, pass through the waterless places, and find someone else. If you're strong enough to have lucid moments, it's safer in you. Until you can find someone who can truly help you, God bless you." The man, still on his knees, rolls down his sleeves and holds up his forearms, moaning, "It makes me cut myself!" Simon says, "Would you believe this isn't the strangest thing that has happened to me in the past week?" The man crawls toward Simon, saying with a different voice, "There's a smell on you—something vile!" Simon explains he hugged his brother yesterday, who had been lying in a pool of his own—but before he can say what, the demon asks with disgust, "Is he a holy person?" "Not for a long time," answers Simon. The man says that the demon has a bad feeling about Simon, who takes that as a compliment and walks away from him to look for Jesus.
    Simon the Zealot's morning routine.

    Simon hears an unearthly sound at his campfire so he prepares for action.



    Simon is a threat to the demon, but not to the man.
    Jesus, Andrew, his brother Simon, and Philip are walking together, looking for where John the Baptizer said he would meet them after the Feast of Tabernacles. The Baptizer springs out from hiding to surprise them, which delights all but Simon, who looks like he will continue using the "Creepy John" nickname. John hugs Jesus and says, "Hello, Cousin. I heard about the scandal at the Pool—I love it!" Jesus says, "I figured you would." "They're going to come after You so hard for that!" says John. "Ah, let them come," says Jesus. "I see you're still not eating meat, huh? Skin and bones!" John says, "Oi, the hassle of it all! Listen, we don't have much time. I left my followers to preach repentance at Jericho. I have to go back to Jerusalem. Didn't you hear the news? Herod divorced Phasaelis, and is marrying Herodias, his brother's ex-wife. Someone has to call them out on this filth!" Jesus courteously asks, "Good men, will you allow Me a minute to talk with My cousin?" They nod and walk away.
    Jesus and John the Baptist are delighted to see one another.
    This Simon does not like being surprised!

    Sharing News.

    Meanwhile, Ramah is learning how to read Psalm 7 out loud with Mary Magdalene's help. It's hard work made harder by Mary's frustration at not remembering how to explain grammatical rules, but Ramah is patient. Matthew and Thomas can see them at a distance as they work together chopping vegetables. Matthew observes that Mary seems frustrated because she tends to compose herself by taking a sip of water, which she has done several times. Thomas speaks unkindly to Matthew because he  resents having to work with a former tax collector. Also he is jealous of how Matthew helps Ramah and Mary with reading and writing materials. Matthew says to him, "You can be very illogical when you are emotional!" Unobserved by all of them is Simon the Zealot, surveying their camp while crouched in a tree.
    Simon studies movements in the disciples' camp.
    Now we see Jesus and John the Baptizer sitting together with John citing Scripture: "It is right there in the Book of Moses (Leviticus 20:21): 'If a man takes his brother's wife, it is impurity: he has uncovered his brother's nakedness. They shall be childless." Jesus responds, "I understand it's against the Law of Moses, but I'm here for bigger purposes than the breaking of rules." "You minimize incest?" says John. "Of course not," says Jesus. "All of this will be addressed, but I'm not ready to get into the specifics." John quips, "You appear not to be ready to get into the specifics of a lot of things." Jesus urges him to stay on topic, commenting, "The romantic lives of rulers and kings has always been and always will be of enormous fascination to people. It was covered at length in Torah. I don't see why you feel the need to focus on it now." John explains that Herod Antipas is a client king for the Romans, yet is still "one of us." He plans to hold Herod accountable to biblical Law, saying, "He may not be as bad as his father ("Herod the Great"), but he is still bad. I'm going to march straight into his court and tell him to his face!" 

    Jesus says soberly, "You do know how that's going to end, don't you?" John says, "I get arrested all the time. It's what radicals do. I'll be fine. Herod is afraid of me. The people hold me to be a prophet, some say Elijah himself." Jesus chuckles and says, "Well, not the Elijah, but we both know of the Elijah-ness of your role." John asks, "Do we, because I'm beginning to wonder why You're taking this so slow, why You're always running away after performing miracles to desolate places?" Jesus explains, "I need solitude. I'm working on something: a sermon, a big one." John says, "Ah, You're the planning type. I always say the first thing that comes into my mind." "Yes," says Jesus. "I heard about that 'brood of vipers' comment. Do you know how the poets say vipers are born?" John says, "I'm not here to make friends with religious leaders, and judging by that stunt You pulled on the Sabbath, neither are You. Are You really going to be nice to these people?" Jesus smiles and says, "I suppose not. Just be careful." John sighs and says, "Now is not the time to be careful. All this time and all these stories—I must confess I'm eager for You to get to the point." 

    "Look," says Jesus, "I'm going to tell stories that make sense to some people, but not to others, and that's just how it's going to be." John sighs again, saying, "I get it. It's not like I'm preaching stories for children, either. It's becoming real, isn't it? Everything we've prepared for." "It is," says Jesus. John muses, "It's one thing to hear my abba's prophecy growing up, and Your eema's song, but it's heavy when it becomes real, no? Do You feel ready?" Jesus answers, "I'm always ready to do My Father's will, but that doesn't make it easy." John says, "Listen, I was rude to You before, but it's only because we go back so far and I can tease a bit. But You know that my heart is Yours, my life is Yours. The sole reason I was miraculously conceived by two old people was to pave the way for You. I'm just impatient for You to get to work." "I understand," says Jesus, "and I'm grateful for your part. You have done God's work, albeit in a unique way." "Guilty as charged," says John and they both share a gentle laugh.

    Atticus walks up to Simon the Zealot's abandoned campsite and takes note of the burning embers, smiling because he figures Simon must be near. At the disciples' camp, Mary had been pacing but now goes back inside the tent to join Ramah, who has been working hard on her Scripture reading. She apologizes to Ramah, telling her about seeing the Roman earlier that day—that the mere sight of him filled her with terror. Even now her breaths are shuddered with only the memory. Mary feels shame, saying, "I totally ignored the prayers in my hand," shaking her head at herself. Ramah says with compassion, "This is hard." Mary changes the subject by suggesting Ramah tries again with her reading. Before they start working, Mary flinches in pain, sensing something evil. Soon she and everyone else in camps hears unnatural screeching.
    Atticus knows Simon the Zealot is near.

    Mary senses that something's wrong.
    Thomas, armed with a kitchen knife, calls Ramah to his side. Matthew stands near them by Mary, who stares down the demon-possessed man coming into view. He says, "That smell: it's on all of you, but worse!" Mary steps out boldly and says, "Stop!" Once she had been inhabited by 7 demons, but Jesus healed her. The demon now speaking knows that and calls her Lilith. Mary says, "I don't answer to that name." The demon growls and says, "They told me about you—all 7 of them." She says, "My name is Mary. It was always Mary." He tries to intimidate her, but she looks at the man and asks kindly, "What's your name?" The demon gives his devilish  name and rank in a mocking tone. Mary shakes her head and says, "What's your real name?" The man gasps and spits out a syllable, but the demon cuts him off. Mary demands, "What did your mother call you?" He chokes again, saying, "C-C-C, Can't say," suddenly in the demon's smooth voice. She says please, but he laughs at her and approaches dangerously close.
    Suddenly Simon the Zealot grabs the demon-possessed man from behind, throws him down, and draws his dagger, telling him to leave. The man pounces suddenly with superhuman strength, knocking the dagger out of Simon's hand and pinning Simon the ground, his hands closing tightly on Simon's throat! At that moment by divine timing, Jesus arrives to the camp with His disciples and John the Baptizer. He orders the demon out of the man, whose body jerks straight up and forcefully over to the ground. Simon quickly scurries away from him. They all stare a moment at the man weeping face down on the ground. John happily punctures the silence with a triumphant, "Yeah!"
    Simon tries to help, but is overpowered by the demon.
    Jesus kneels, gently turns the weeping man over, and says, "It's all right. Welcome back. I know, it seemed like it would never end." Mary looks on with her purse in hand and then turns to leave while everyone is distracted. Jesus asks the man his name. He answers "Caleb" without difficulty. "Well, it's over now," says Jesus,  cupping his face. Caleb gratefully grasps His hand in thanks. Jesus helps him up and asks His disciples to tend Caleb's wounds and prepare food for him. John the Baptizer notices Simon breathing heavily and sitting on the ground. He asks, "When did You pick up the Zealot?" Then he helps Simon to his feet. They want to know who he is, but Jesus knows and informs them there are two Simons present. Simon the Zealot has kept his eyes fixed on Jesus since He arrived. When Jesus looks at him he asks, "Did You heal my brother in Jerusalem, Rabbi?" "Yes," answers Jesus. "Then You are—" answered by another yes. He wants to know where Jesus's followers are. "They're right here," says Jesus. "Not the fearsome warriors you pictured by My side when you were at the catacombs?" Simon lets out a chuckle in response. "There are more, not here at the moment. Let's go for a walk, Simon son of Zebulun." Before they leave, Jesus asks Ramah to check on Mary.
    Mary decides to leave while the others are distracted.

    Jesus gently helps the former demoniac to his feet.
    John notices and helps up the Zealot, who stares at Messiah Jesus in awe.
    Little James and Thaddaeus say hi to Simon.
    Back at Jerusalem Shmuel and Yanni appear before an official to update a report Shmuel submitted about Jesus of Nazareth healing a paralytic in Capernaum and claiming the authority to forgive sins. They want to add the similar miracle Yanni witnessed on Shabbat at the Bethesda Pool. The official, referring to Shmuel's report, says, "I know this case. It was escalated to Sanhedrin, and the beginning stages of a formal inquiry were commenced. That inquiry was closed. It never advanced beyond opening arguments." Stunned, the Pharisees want to know why, but the official will not tell them, pleading confidentiality. Shmuel insists this new miracle by the same person is a huge development, but the official says the issue will remain closed. The only information the official volunteered is that a prominent member of the Sanhedrin said what happened was no material threat and no further questions were asked. Shmuel is convinced that prominent person must have been his former mentor, Nicodemus. Yanni responds, "I know some people above his station who may see things more clearly, especially with this most recent development of violating Shabbat."
    Trying to add to a report against Jesus.
    Yanni and Shmuel plot to get their voices heard.
    As Jesus and Simon walk together, Simon asks, "Why Jesse? Why my brother out of everyone?" Jesus answers, "The man suffered unspeakably for 38 years. It's a long time, and how else could I get your attention?" "My attention?" asks Simon. "Your Order trained you to be fearless, no? What I did with your brother, it's not the last of the trouble I intend to cause," says Jesus. Since Simon has confirmed that Jesus is the Messiah, he bows before Him on one knee and says, "Then I will do anything You ask." Jesus says, "I ask you to understand the nature of My mission, Simon." "Yes, how?" responds Simon. "How indeed? It's not so easy with distracted humans," responds Jesus. Simon rises to his feet and says earnestly, "I have trained for years for this. I am ready to execute Your mission today." "We'll see," says Jesus. "Show Me your weapon." Simon immediately draws his sica dagger and hands it to Him." Jesus whistles, commenting on its impressiveness, but then tosses it into a nearby stream! He then smiles and says, "You didn't see that coming!" Simon asks wonderingly, "You have no use for that?" Jesus tells him, "I have a better sword. You'll see. We have much to discuss. Just be patient." Simon asks, "Without my sica dagger, why do You need someone like me?" Jesus chuckles and explains, "I have everything I need, but I wanted you. You're not alone in misunderstanding, but not to worry. I'm preparing something to share with the world. For now, wanting you by My side will have to be enough. No one buys their way into our group because of special skills, Simon." Simon expresses concern that some, even from his former Order, may try to stop Jesus, especially if they find out His mission is different from theirs. Jesus says they will see what happens in a way that suggests He is the Master of all situations. After they walk off, Atticus comes out of hiding and walks over to the stream to fish out the dagger, looking at it, and then in Jesus's direction, with an expression of wonder.
    Simon bows before the Lord Jesus Christ.
    Jesus gives Simon a new mission.
    Jesus delights in working with His chosen.
    Atticus fishes out the dagger and gazes in wonder.
    As dusk approaches, we see Mary Magdalene walking on a road with a determined stride, yet crying. A Roman soldier on horseback  rides past her at a slow pace. Her fears have placed her in a far more dangerous position, and she obviously realizes it, but still she walks on and enters a city. She descends a dark staircase to a door guarded by a man who says, "We don't serve women here." She tells him to tell 'Thro (Jethro) that someone is here to see him. Eventually her hardened manner gets her in the bar.
    Jesus and Simon come upon John the Baptizer, who is preparing to leave at night. "So you're really going for it?" says Jesus, John replies, "You know I can't be silent." "I know. Soon I will break My own silence as well," responds Jesus. "Soon? Such a strange word! Could mean anything," quips John. "I love you," says Jesus. After they embrace John adds, "And thank You for letting me see that. I heard about the miracles. I never thought I'd actually get to see one." Jesus says, "Timing is everything, I guess. John, what you are about to do—" "I've lived my whole life with warnings," interrupts John. Warnings are how I know I'm on the right track." Jesus explains, "It's not a warning. You're doing what you're supposed to do. I'm just reminding you to be sure to listen to God's voice as you do it." "Always!" replies John. As John walks away, Jesus keeps him in sight and looks sad. Atticus is viewing this exchange while hidden in a tree. He is surprised to see the Baptizer, wondering at the connection between him, Jesus, and Simon. Jesus is softly crying by this point, perhaps thinking about what He knows will soon happen to John.
    Meanwhile, Yanni and Shmuel discuss what to do next. Shmuel wonders, "What Sanhedrin member would take up a fight against a fellow member?" Yanni says in a condescending way, "Your thinking is too small. There are two schools of Mishnaic thought, Hillel and Shammai. When an issue is presented that could be interpreted two ways, the court splits. The matter becomes political and former allies become enemies." Shmuel then figures they can turn people against Nicodemus. "Maybe," says Yanni, "but the right issues, especially those that appeal to emotion, can be political gold." Shmuel objects, "False prophecy is a moral imperative!" "To you," adds Yanni, but if we can make it emotional as well, we may not even have to seek those who oppose Nicodemus. Nicodemus himself may have a change of heart." Shmuel asks, "What do we have to do?" Yanni establishes that most of the Sanhedrin follows the teaching of Shammai, whom Shmuel describes as "the most rigid interpreter of doctrine the Sanhedrin has ever known." Shmuel begins to see what Yanni has in mind, but the hard part, Yanni says, is getting Shammai to make it a priority. "Here's what's important to Shammai right now: he's in a dog fight with Sanhedrin president Shimon, the son of Hillel, the more tolerant teacher. Shammai has the votes in the Sanhedrin, but Shimon has the common people because he's Hillel's son." Shmuel realizes that Shammai wants the people and Shimon wants the votes. Yanni concludes, "If we could offer Shimon a way to beat Shammai at his own rigid game—" but Shmuel is sad that what he thinks is moral is reduced to political posturing. Yanni decides to write an old friend who is Shimon's personal scribe. He asks Shmuel what else he remembers from Capernaum. Shmuel recalls a striking Ethiopian woman who spoke of Jesus healing a leper. He decides to go back to look for her. "Excellent!" says Yanni. "If the case is reopened, it will have the full weight of the Sanhedrin behind it." Shmuel also suggests searching the census records for family information about Jesus of Nazareth, a job made easier since the town is small.
    Yanni and Shmuel continue their plotting in more relaxed dress.
    Mary is led into the bar and meets her old friend Jethro, who calls her Lilly because he knew her by her old name, Lilith. He is impressed by how much better she looks than the last time he saw her. She says, "I'm here for one thing and I've got the money this time. I can pay for it myself." He sighs.
    Two Simons walk over to Jesus's other disciples by their campfire. The son of Jonah introduces the former Zealot to the group. He notices Mary is missing. Ramah says she spoke to her earlier but hasn't seen her since. The first Simon runs and apologizes for interrupting Jesus, who is thinking out loud how to word what He will say in His Sermon on the Mount about His people being "the salt of the earth." Simon reports that they checked the forest, "but Ramah thinks Mary was affected by the demoniac. She wasn't feeling right all day. You don't think she could have gone into Jericho? Maybe I should go into the city just to be sure." Jesus says, "Yes." Matthew makes his presence known, saying, "I'm coming too!" Simon objects, but Jesus says to take him, suggesting to Matthew that he keeps in mind the Psalm 139 passage he has been memorizing: "If I ascend to heaven, You are there. If I descend to the depths, You are there."
    Simon introduces Simon Z to the other disciples.
    Jesus prepares for a big sermon.
    Deciding on a rescue mission.


    Season 2, Episode 6: Unlawful

    This episode begins with a flashback to Nob, Israel in 1008 B.C. Ahimelech the priest is talking with his wife, who is worried about their eldest son's illness. He asks her to send their son Abiathar so he can teach him how to prepare the Bread of Presence for the Tabernacle. As Abiathar helps his father with the 12 big loaves they freshly baked, he asks why God did not eat them. Ahimelech explains, "God doesn't need food. It's called the Bread of the Presence because it's a reminder of His presence in our lives, a symbol that He sits at our table and dwells in our midst." Abiathar wants to know what happens to the old bread. His father says, "In the Law of Moses it is written that Aaron and his sons shall eat it in a holy place, since for him it is the most holy portion out of Adonai's food offerings, a perpetual due." Now Abiathar knows what his older relatives have been eating each week the day after the Sabbath. He and his father count off the new loaves according to the 12 tribes of Israel. When they get to Judah, the tribe from whom the Messiah was prophesied to come, in walks the future King David, a descendant of Judah. Ahimelech sends Abiathar away and speaks to David alone. David, at this point in his life, is on the run from wicked King Saul. He and his men are in desperate need of food, and the old Bread of Presence is handy. It is not lawful for them to eat, but Ahimelech decides to apply the principle of pikuach nefesh to preserve life in an emergency. He correctly realizes this decision will jeopardize his own life. So does appreciative David, but Ahimelech says, "I'm not sorry. Something is going to come through you." At the end of this episode, we will hear David's descendant, the Messiah Jesus, describe David's need here to teach life-giving truth.
    The High Priest Ahimelech teaches his son Abiathar about the holy bread.
    Ahimelech gives the special bread to David, in great need.
    Moving forward to Jesus and His disciples, Simon and Matthew begin their morning in Jericho so they can look for Mary Magdalene. Matthew is studying a map, certain she is there since she is more comfortable in cities. He already checked with the synagogue if a distraught woman fitting her description stopped by, but none did. Simon notices a Roman soldier staggering after climbing up stairs from an all-nighter at the bar below. The stairs remind Matthew of the passage Jesus said to keep in mind: "If I descend to the depths, You are there" (Psalm 139:8).
    Matthew with his map.
    The scene changes to Mother Mary and Ramah, who are looking for edible plants. Mary finds joy in the situation, saying that "Jesus is doing what He was born to do, and maybe sometimes that means we will be hungry for a few days. At least His time has come." Ramah wonders out loud why then Jesus doesn't just bring Mary Magdalene back. Mother Mary says, "It doesn't work that way. We lived in Egypt when Jesus was a boy. One of their gods was called Thoth, whom they believed they could compel to grant their wishes if they performed the rituals. It's not like that with our God; why would it be with Jesus?" Ramah can't see any good coming from Mary disappearing and Simon and Matthew, who do not like each other, working together to find Mary. "Do you know that?" asks Mother Mary, gently. Ramah cries out, "She could be dead or lying in a ditch somewhere! Why would Jesus use her pain to unite two men annoyed by each other?" Mary responds, "Ramah, some trust in chariots, and some in horses, but we trust in the name of Adonai, our God." Ramah, understanding quickly, joins her in completing that quote from Psalm 20. She confides that she wants to be a teacher someday, but fears she won't if Mary doesn't come back. Mother Mary says, "We can't fix anything by worrying about it." She then spots wildflowers they can gather for everyone to eat.
    Mother Mary and Ramah discuss theology while searching for food.
    Mary Magdalene is around that time in a bar with rough men at a gaming table with a pile of coins and a steady stream of drinks coming her way. As she makes a fool of herself, she is jolted by the memory of her father teaching her as a girl to "fear not" from Isaiah 43. She runs from the table, leaving the money behind.
    Thomas, meanwhile, is at the disciples' camp, counting out the last of the food they have left. He grumbles to Andrew that Jesus "can make people walk. He can heal lepers. Why can't He make food out of thin air?" Andrew tells him that when he was ministering with John the Baptizer, sometimes they would go for days without food. Big James and his brother John are chopping wood nearby. They stop to observe Simon the former Zealot's physical training routine, commenting that adding practices like that to the 613 commandments of Mosaic Law seems like overkill to them, but they also realize decades of training don't go away overnight. They then humbly recall their own problems, and James admits, "I actually don't understand most of this, just pieces here and there when good things happen, but the rest? I'm just following." John says, "I have a sinking feeling it's going to take a long time to understand. For everyone."

    Matthew and Simon stare down the steps to The Nomad bar in Jericho. Matthew bravely takes the first step, but Simon stops him and walks ahead, saying, "I know places like this." Matthew quickly follows, reciting, "When I make my bed deep in the depths, You are there." Simon quietly observes the bar inside, but Matthew inquires loudly about a distraught woman with long, dark hair. A man speaks up who lost money gambling with a woman fitting that description. Simon is convinced that was Mary and asks the man if he knows where she is. Next we see Matthew and Simon back up the stairs. Matthew is sure Mary can't be far and suggests splitting up to cover more ground. Simon doesn't want to do that because he thinks Mary can obviously take care of herself, but Matthew can't. Matthew counters, "What if you were cut off from Jesus because of something in your past? Wouldn't you want help getting back as soon as possible?" Simon admits the sense of that, but before they split up, someone overhearing them nearby says, "Boys?" It's Mary! She says she thought she was dreaming. Simon asks if she can walk. Mary says, "I'm not going anywhere." Matthew says, "We have to go back." Simon tells her that Jesus sent them to get her. Mary responds, "No. He already fixed me once, and I broke again. I can't face Him." Matthew approaches her and says, "I'm a bad person, Mary. My whole life, all for me. No faith." That gets Mary thinking and she says, "I do have faith in Him, but not in me." Matthew says, "I'm learning more about Torah and God because of you." He gestures with his eyes for Simon to speak up, who does, reminding Mary of how she helped people meet Jesus because of her care for them and good ideas. Matthew mentions her helping Ramah to read and write, saying, "He saved you to do all these things." Mary is encouraged enough to smile and laugh a bit, but then the alcohol works its way out of her system. Matthew at once sets aside his fastidious tendencies and helps clean her up, instructing Simon to find water.
    Gently helping.
    In Jerusalem, Shmuel and Yanni walk with an official named Dunash who remarks, "So all you're telling me is about someone who told someone to carry his mat on Shabbat?" Shmuel adds, "He invoked the title Son of Man from the prophet Daniel," speaking of the healing of the paralyzed man lowered from the roof in Capernaum. Dunash is the secretary of Shimon, the official who represents the liberal wing of the Pharisees. He thinks their complaint is thin because of a lack of corroborating witnesses, and tells them it is not worthy of Shimon's attention. Yanni asks sarcastically, "Which violations of God's immutable Law does President Shimon deem worthy of his attention?" Dunash belittles Yanni, but Shmuel draws him out to state, "Of the 613 commandments, when laws are pitted against each other under certain circumstances, it creates pain for our people, who are already suffering." He returns to the matter of witnesses for an example, stating that two or three witnesses are required in the Law "to judicially establish a fact," but fails to observe that the fact the Law is talking about is a crime brought before a court. Some Pharisees went so far as to consider the wife of a man who died with her as the only witness as an agunah, literally a woman chained to her marriage and unable to remarry. Dunash states that Shimon and Shimon's father, Hillel, care about vulnerable people caught in situations like that (without, however, caring to clarify God's Law). He rightly criticizes Yanni and Shmuel for caring more about people carrying mats on Shabbat. Later, Yanni and Shmuel complain about Dunash disregarding what they think is blasphemy. Shmuel believes their case is hopeless, but Yanni says, "No. It's just getting started. Now we go to the other side: the rigid one, Shammai. I was hoping to create more chaos by working through Shimon, but perhaps Shammai will respond to our stories with such fury, this will work better anyway. Shimon will have no explanation why he did not take this seriously." Shmuel shakes his head sadly and says, "Why does it take all this?"
    Yanni and Shmuel with dismissive Dunash.
    As Simon and Matthew arrive back to the disciples’ camp with Mary Magdalene, Simon notices his brother, Andrew, looking distressed in a concerned circle of other disciples. Ramah gasps with relief when she sees Mary, running over to her. Mother Mary follows and drapes Mary's uncovered head with a dignified covering appropriate in their culture as a gesture of respect and love. Simon walks over to the men and asks what happened. He learns that John the Baptizer was roughly arrested and taken to Herod's most heavily blockaded prison. Ramah asks if Mary needs anything. Mary asks where Jesus is. Upon learning He is in His tent, she asks if she should wait. Mother Mary answers no and says she will take her to Him. The two walk in and see Jesus mourning. He says, "It's not you. There's quite a lot going on right now." He sniffles and turns to face them, saying, "It's good to have you back." Mary looks down and replies, "I don't know what to say." He says kindly, "I don't require much." Mary says, "I'm so ashamed. You redeemed me and I just threw it all away." He says, "It's not much of a redemption if it can be lost in a day, is it?" Mary says, "I owe You everything, but I just don't think I can do it." Jesus wants her to tell Him what she means. She's thinking in terms of living up to all He has done for her. He tells her, "I just want your heart. The Father just wants your heart. Give Us that, which you already have, and the rest will come in time. Did you really think you'd never struggle or sin again?" "I shouldn't," says Mary. Jesus says, "Someday, but not here." Mary says how sorry she is and begins weeping, eyes downcast. Jesus asks her to look up at Him, which she does slowly. He says, "I forgive you. It's over." As Jesus steps closer, she reaches to embrace Him. He smiles and comforts Mary like a father would a beloved daughter. Mother Mary looks on with joy and Matthew, seen listening outside the tent, smiles.
    Jesus is patient and tender with the humble and repentant.
    Simon comforts Andrew, who is weeping because he fears they will never see John the Baptizer again. Philip told them John was sentenced with lifetime imprisonment. Simon the Zealot says, "We could break him out. I know some people." Philip says, "The Zealots against Herod's army? Now that's a fight I'd pay to see. It's maximum security up there." Simon replies, "That would make it more fun." Philip reconsiders and says, "No. You're not a part of that Order anymore. You're a part of this one." Thomas speaks up: "I'm afraid the situation is worse than you know." He is led to Jesus, whom he tells with embarrassment their immediate problem of lack of food after that night's simple Shabbat meal. Jesus sighs and says simply, "Seems like something we should seek My Father about." "Pray?" asks Thomas. "Well, it is almost Shabbat, after all," says Jesus. He tells Thomas to inform the others that they will head out to a nearby synagogue in the morning.
    That morning we see the remote Wadi Qelt synagogue near Jericho getting ready to receive worshipers. Jesus and His disciples pass by grain fields on their way there. The disciples ask why He wants to go to this particular synagogue. Jesus says, "Have you noticed that no matter where we go recently, more and more we are misunderstood?" Some answer in unison, "Definitely!" Jesus continues, "It is a very complicated time." He is grieved to know Mary knew she would not be welcome at the synagogue in Jericho when she arrived there distraught because of their low view of women. They all soon discover that the small-town synagogue in Wadi Qelt is no better. The rabbi there sternly recites from Deuteronomy 23, "No one born of a forbidden union may enter the assembly of the Lord, even to the tenth generation. No Ammonite or Moabite may enter the assembly of the Lord." He goes on in a harsh tone without any explanation. Jesus adds much-needed compassion to this congregation by greeting a man with a withered hand. The rabbi interrupts, asks if Jesus is a healer, and tells Him healing is not allowed on the Sabbath anyway. Jesus sighs and says, "Which one of you who has a sheep, if it falls into a pit on the Sabbath will not lift it out? Of how much more value is this man than a sheep! Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" Despite protests from the synagogue officials, Jesus heals the man's hand. "It's good, huh?" says Jesus to the man. "If God meant for that man to be healed, He would have done it Himself!" shouts one of the officials. "Interesting point," says Jesus. He is ordered out, gladly complying. "Blasphemer! What is wrong with you?" says the rabbi. "Apparently everything," responds Jesus in an even tone.
    Jesus heals a man with a withered hand in a synagogue on Shabbat.
    Walking past the grain fields again, Jesus's disciples talk excitedly about what just happened. One of them, after laughing, absentmindedly grabs a handful of grain and munches on the sun-roasted nuggets. The others stare at him. He spits them out and apologizes, knowing that although the Law generously makes provision for hungry travelers, Rabbinic rules of the day regard such innocent activities as Sabbath violations. Jesus, knowing His disciples are hungry, looks at them all and says, "You may." They all take Him at His word and eat with gratitude. Running up to them are the two synagogue officials, the elder Madai and rabbi Lamech, who demand to know Jesus's name and lineage to report Him for "making a mockery of Torah." Lamech then notices what the disciples are doing, accusing them of following Jesus's example in violating the Sabbath. Jesus says, "Have you not read what David did when he was in need and was hungry? He entered the house of God in the time of Ahimelech the priest and ate the Bread of the Presence, which was not lawful for him to eat, but only for the priests." Madai says, "You would dare to compare yourself with David?" Jesus continues, "Or have you not read in the Law that on Shabbat the priests in the Temple 'profane' the Sabbath (by working) but are guiltless? Listen carefully: something greater than the Temple is here, and if you had known what this means, 'I desire mercy, not sacrifice,' you would not have condemned the guiltless. Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath." Jesus leads His disciples away as Madai and Lamech, stunned, contemplate Jesus's use of the Messianic title Son of Man.
    Jesus is stern with the proud and merciless.
    Sadly, the Wadi Qelt officials don't allow what Jesus said to challenge their thinking. They feel they must warn the Sanhedrin and others about Jesus, adding to their complaints that He has women following Him, but they rightly realize the Son of Man and Lord of the Sabbath claims are the main issue. They hope their little synagogue gains fame, but are afraid they will be disregarded. Rabbi Lamech says, "Who knows? All we can do is fulfill our duty to report the facts. And pray." "For what?" asks Madai. "For justice," answers Lamech.


    Season 2, Episode 7: Reckoning

     

    This episode opens with Atticus in Capernaum, demanding an audience with the Roman praetor Quintus, who addresses him as Atticus Aemilius Pulcher. Atticus says, "I come bearing intelligence." Quintus says, "I bear ears." The news is about Jesus of Nazareth, whom Quintus is seeking for questioning, as posted notices attest.
    Atticus brings news about Jesus.
    Jesus and  His disciples are also in Galilee, planning for a big sermon. The Lord tells them, "Everyone has a part to play in the execution of this sermon. Here's what I want each of you to understand. It's the why of this sermon. It's not that we need to make our presence felt, and it's not about the details of how we make this happen. The details matter and all of you will make sure this is executed well, but what makes this sermon so important is each person who will be there." He asks Philip what makes John the Baptizer's sermons so memorable. Philip answers, "He spoke directly to whoever was there. It was personal." Jesus agrees, but points out that since thousands will be at this sermon, He won't be directing it to one group of people over another. "But what I say will be for each and every one of them," He affirms. "They're coming because word is spreading from the signs and wonders, but what I will be giving them is far more important: truth. This will define our whole ministry, and that's what we need to focus on."
    Jesus prepares with His disciples to teach truth to multitudes.
    Rabbi Shmuel returns to his home synagogue in Capernaum with Yanni. He is greeted by Rabbi Yussif, who with Shmuel saw Jesus heal the paralyzed man lowered from a roof (Season 1, Episode 6). That is just the man Shmuel wants to talk to because he wants help finding the striking Ethiopian woman who brought her paralyzed friend to be healed by Jesus after she witnessed Him heal a leper. Yussif comments, "There's no law against healing a leper." Shmuel says, "But if that healing happened on Shabbat, like the healing of the lame man at the Pool of Siloam, then a pattern has emerged." He obviously wants to use the Ethiopian woman in his attempt to charge Jesus with blasphemy. Yussif regards her as a person, not a tool, and knows her name: Tamar. Yussif reminds Shmuel that the rabbinic courts do not accept the testimony of a woman, but Shmuel hopes Tamar can lead him to the leper. Yussif sensibly asks, "Do you think anyone healed of leprosy would reveal damning information about his healer?" Yussif seems disappointed that Shmuel's time in Jerusalem studying false prophecy has led to this. 
    Rabbis Shmuel, Yanni, and Yussif confer.
    While Jesus and His disciples prepare for the sermon, Simon and Andrew are fishing to provide the group with food. As they talk, it is clear that Andrew is worried about the opposition Jesus is experiencing from the religious leaders. Simon reminds him, "Jesus knows how to handle Himself. He doesn't need us riding to His rescue." Andrew says they can't let what happened to John the Baptizer happen to Jesus. He doesn't want to make a scene everywhere they go, thinking that's common sense. Simon, however, tells him, "I think Jesus is more an uncommon-sense guy. Get used to different, Brother." (What Jesus said to Simon after calling Matthew the tax collector to follow Him in Season 1, Episode 7.) Andrew retorts, "I'm being smart!" Simon tells him to leave smart to Thomas and Matthew. Andrew is surprised to hear him say something nice about Matthew. It is clear that Simon has grown spiritually, but that Andrew is crippled by worry and can't be reasoned with now. Simon suggests they stop talking and just fish.
    Simon and Andrew trying to fish in peace.
    Shmuel and Yanni request an audience with Praetor Quintus to give information about Jesus of Nazareth. They don't get past the front desk. The condescending Romans there offer to take their statement, but when they hear what Shmuel says, they dismiss it as outdated intelligence, and say that Jesus will soon be in their custody. The Romans ask what they know about the Zealots, whom Shmuel and Yanni are shocked to hear associated with Jesus. Shmuel warns the Romans not to underestimate Jesus.
    Rabbi Shmuel warns the Romans not to underestimate Jesus.
    Atticus marches with a group of Roman soldiers led by Gaius (who was promoted to Primi in season 1 because of his association with Matthew, whom he came to admire). Atticus learns that Gaius plans to act like they own the city they're heading toward, arrest their man, and be home by breakfast. Since that Galilean city, Jotapata, is  notoriously anti-Roman, Atticus suggests they go straight to Jesus's camp just south of the town. Gaius, being sensible, agrees and also realizes Atticus is with them for a particular reason not yet stated. Atticus says, "You've got good instincts, Primi. I am intrigued by your prey, Jesus of Nazareth. I saw a man who had not stood on his own two feet in half a century bounding like a boy. I watched a martyr throw down his weapon and take a knee. I saw a lunatic's eyes go clear. Jesus of Nazareth did those things. He doesn't strike me at all as threatening or scary, and that scares me. Maybe I'm just interested to know how He will take to wrist irons."
    Gaius and Atticus at the head of the arrest squad.
    Simon tells Andrew on the boat how he enjoys fishing because it's in their blood and they don't have to think much. Andrew frets about what happened with eating the grain on Shabbat and says something critical about Mary Magdalene. Simon asks, "Do you think you are not going to make another mistake in your life? She went through something terrifying and dealt with it the best way she knew how." Andrew says, "She should have gone to Jesus." "She knows that now," says Simon. "If you remember, He was disarming Crazy Simon from his dagger." "Oh, he's the crazy Simon?" quips Andrew. "You worked an honest trade dishonestly!" "That's how I met Jesus. Unexpected roads," observes Simon. Andrew goes back to criticizing Mary, voicing the terrible thought that the tension she caused in the group led Jesus to snap at the Pharisees. Simon warns him that's fear talking, not faith, and says, "You're the one who told me Jesus is the Messiah. Am I going to be the one to remind you now?" Andrew says, "The very fact He is the Messiah means there's going to be trouble, maybe even a war." Simon counters, "If you were building an army, would you start with Little James and Thaddaeus? You think Jesus is drawing up military plans when He goes away to desolate places?" Once again they return to fishing in silence, Andrew facing the sea and Simon the shore, where Simon soon spots the Roman soldiers closing in on their camp. He tries to brace Andrew, whose eyes grow wide with fear when he sees them himself. 
    Watching the Romans close in.
    On land near the water and away from the camp, Jesus spots the soldiers coming  and gestures to those with Him to be calm, sending Matthew and Philip back to the camp to tell the others, "I will be back. Keep planning for the sermon." After the soldiers encircle them with swords to the ready, Gaius steps forward, saying, "Jesus of Nazareth, You are sought for questioning by a Roman authority. Will You surrender to detainment peacefully?" Jesus answers, "Yes." John the Son of Thunder says, "Jesus, no!" Jesus quietly shushes him. "Are You armed?" asks Gaius. "No, I am not, but some of My followers are" is the reply. All the soldiers loudly draw out their swords. Gaius calmly orders, "Tell all Your followers to drop their weapons and step back 10 cubits." Jesus says He will and asks if He may say goodbye to His eema. When He realizes Gaius is unaware that is the Hebrew term for mother, He gives the Latin equivalent: mater mea. Gaius says yes. Jesus embraces Mother Mary, telling her not to be afraid, and then tells James and John to do as Gaius ordered. While they obey, Gaius gestures for a couple of soldiers to apply the wrist irons on Jesus, who notices Gaius making furtive glances. He says to him, "Matthew is safe and doing well. He's back at the camp." Gaius approaches Him and says, "You all look underfed, filthy." Jesus says, "We had a bit of a hungry spell, but we have men on the water stocking us up." Gaius gets closer and says softly, "He's used to eating well!" Jesus answers quietly, "Shall we talk about this later?" Gaius turns and orders loudly, "Move out!" Atticus is the last to do so, smiling with approval over how Jesus handled Himself.
    Jesus's calming gesture.
    The Romans draw swords.
    Jesus receives permission to say goodbye to His mother. He tells her not to be afraid.
    Jesus and His disciples handle His arrest well.
    Jesus reassures Gaius about Matthew, Gaius's former colleague.
    Atticus is impressed by how Jesus handled Himself.
    Simon and Andrew run up to the other disciples, now standing all together at their camp. Simon, slipping into bad habits, demands, "Did you do nothing while He was arrested?" James and John make it clear that is what Jesus wanted and that He was detained, not arrested. Those are meaningless words to Simon. Andrew wants to go after them, but John tells him they agreed to surrender peacefully. Andrew reminds them of what the Romans are doing to John the Baptizer. He says in a frenzied voice, "They're going north. I'll catch them in Jotapata and petition for His release!" John replies, "Andrew, He didn't ask for our help." Andrew insists He shouldn't have to, saying with disgust, "I don't recognize any of you!" His brother tries to calm him, but Andrew runs off. Philip offers to follow him, explaining he gained much experience waiting for John the Baptizer to come out of Roman jails. "Why wait?" says Simon the Zealot. "Let's break Him out." Andrew stomps back to grab his travel bag and then leaves. Philip follows, telling them, "Don't wait up."
    A heated exchange of ideas.
    In Jotapata Shmuel and Yanni happen to have just arrived in their search for Tamar, who they heard has been going from town to town in the north with her formerly paralyzed friend to give testimony about his healing at Jesus's command. They see it is a very intense place characterized by religious fanaticism. For a few coins, a beggar woman tells them about an Ethiopian lady who upsets men dressed like them in their black and white Pharisee robes.
    Extreme Pharisees at Jotapata.
    "I will be back," Jesus said, the disciples recall. Simon the Zealot suggests that maybe Jesus intended them to be the fulfillment of those words. Nathanael says disapprovingly, "Zealots, with your secret handshakes and codes!" Simon defends himself, saying, "I'm not a Zealot anymore, just zealous. There's a difference." Nathanael counters, "You just interpreted plain speech about trust and peacefulness as code for insurrection." Big James, nicknamed Son of Thunder, defends Simon, saying, "I think he's onto something. The Rabbi told us how important this sermon is. We can't let anything stop it." His brother adds, "With Zee's skills I think we could do it." Mother Mary reminds James and John to be mindful of what Jesus called them. John, missing her point, seems to think a little thunder is perfect for a time like this. Mary Magdalene says, "I think we should do what He says and wait here for Him." John scoffs about listening to the advice of someone who disappeared for two days. Ramah says, "How dare you!" Thomas says, "Don't talk to her like that!" John says something nasty about Thomas. Mother Mary says, "Boys! You're acting like children." Matthew speaks up: "Nathanael's right: the words were plain." Mary Magdalene adds, "I made a mistake leaving camp. I was wrong. I'm sorry, I relied on my own observation, my own understanding so heavily. Jesus said He will be back." 
    Learning to take Jesus at His Word.
    When Andrew and Philip arrive at Jotapata, Andrew is unnerved by seeing Pharisees and others swaying back and forth, chanting, and seeming oblivious to their surroundings. Philip says, "Don't worry about them. They're here for God or to preen. You don't get in the way of either." Andrew shakes his head at these people, commenting, "And they say we're extreme!" As they head toward the jail, they hear a woman clearly giving glory to God that her friend is able to stand before the crowd they are addressing. Philip says approvingly, "Now that's more like it!" Andrew takes a closer look and realizes it's Tamar and the once-paralyzed man lowered through the roof Jesus healed. Someone in the crowd shouts out, "I hear He consorts with Samaritans" (Season 2, Episode 1). Tamar says, "I cannot personally confirm that, but it wouldn't surprise me." The healed man says, "Who cares who He ministers to? I was paralyzed for 23 years and I stand talking to you on two feet!" A Pharisee asks, "Who on earth can claim authority on earth to forgive sins?" Tamar answers, "The kind of Person who can tell a paralyzed man to stand, and the miracle happened in front of dozens of witnesses!" Someone says, "It could be witchcraft or sorcery!" The healed man replies, "Witches and sorcerers require payment for their services, and He gave freely." Someone wants to know why He is in hiding. Tamar says, "We don't know. He told the leper on the road to keep it a secret." When asked why she is telling this, Tamar replies, "He gave us no such order to remain silent. I believe He will make Himself more known soon."
    Andrew sees familiar faces.
    Tamar, the Ethiopian, and her once-paralyzed friend testify about Jesus.
    Many different people listen to their testimony.
    Andrew hops onto their platform. Tamar and her friend instantly recognize him. He persuades them to speak with him in private, but the crowd seems sorry to see them go. Andrew, still filled with anxiety, says, "You must stop drawing attention to Jesus of Nazareth!" Tamar rightly responds, "How can we not speak of what we have seen? How can you remain silent?" "The Romans!" blurts out Andrew, but he chokes on tears. Philip leads them all to a better location to tell what happened.
    Talking privately.

    Jesus is led by Gaius and Atticus before Praetor Quintus, who asks, "Did He resist?" No, answers Atticus. "His followers?" asks Quintus. "Peaceful and compliant," responds Gaius. After dismissing Gaius and inviting Jesus to sit, Quintus says with glee, "Jesus of Nazareth, we finally meet!" "Here I am," says Jesus. Quintus remarks that he thought Jesus would be taller and more crazy looking with wild hair and animal skins. "Glad I could disappoint you," responds Jesus. Quintus says, "The first story I heard about you I didn't believe it." "That's usually how it goes," says Jesus. Quintus tells Atticus it was about an impossibly large catch of fish, and then asks Jesus if He has ever visited the Far East. Jesus answers, "I have received visitors from there, but have never been there myself." Quintus tells Him about people there who eat their fish raw, but spit out the bones, and uses that as an analogy to describe how he views Jesus and His ministry. That large catch of fish allowed a large tax debt to be settled that otherwise could have resulted in his demotion. Quintus regards that as flesh, but he regards as bones the healing of the paralytic, which led to crowd-control problems that damaged his reputation, and His calling Matthew away from being a Roman tax collector. He goes on to say that Atticus, whom he describes as the most tenured of the   Cohorte Urbanae, personally witnessed Jesus disarm a Zealot sicarii, a feat Quintus declares is flesh. Jesus says, "Sorry to cause so much confusion for you over flesh and bone." Quintus summarizes, "You seem to be splitting your time between creating headaches for Rome and victories we could not achieve ourselves."

    Atticus adds, "You have doubled Your followers since leaving Capernaum, yet You returned a violent man who had been terrorizing Jericho to his senses." Quintus says to Jesus, "I don't know what to make of You." "That's going to be a lot of people's problem with Me," says Jesus. "No more bones, Jesus," says Quintus. "No more draining my talent pool, creating spectacles and crowds. No more meddling." Jesus answers, "I cannot promise any of these things." "Then I cannot promise You won't stop breathing," says Quintus. "Well, it sounds like we're clear on what we can and cannot promise," responds Jesus. Quintus laughs and says, "Jesus of Nazareth, I like You! Just don't make me kill you." Jesus says, "I won't make you do anything, but My Father, on the other hand—" Quintus cuts Him off, wanting to end on a high note by declaring that he thinks they have come to an understanding. He tells Jesus He is free to go. As Jesus stands and turns to leave, Quintus adds, "Sorry about Your cousin, but marching into Herod's court and moralizing was not a very wise or brave thing to do. Jesus responds, "He knew what he was getting himself into." "Do You know what You're getting Yourself into?" asks Quintus. Jesus merely says, "It was a privilege to speak with you today, Quintus." When Jesus leaves, Quintus laughs, saying that was fun and that he thinks Jesus will be a pleasant diversion for the people. Atticus laughs too, but obviously at Quintus for underestimating Jesus. 
    Jesus is no threat to Rome.
    Shmuel and Yanni receive word in Jotapata from people who just heard the testimony of the Ethiopian woman and her paralyzed friend whom Jesus healed. As they learn what direction those two were headed, they are stopped by Madai and Lamech from the Wadi Qelt synagogue, who compare notes with them about Jesus's Sabbath healings and invoking of Messianic titles.
    Religious officials comparing notes about Jesus's Shabbat healings.
    Meanwhile, Andrew is still with Tamar the Ethiopian and her friend in Jotapata, discussing what Jesus has done since  they last saw Him. Andrew tells Tamar it is dangerous to speak openly of Jesus now, and receives affirmation from a surprising source: Rabbi Yussif from Capernaum, who came to warn Tamar that Shmuel is seeking to twist her testimony to discredit Jesus as a false prophet. He apologizes to Andrew for speaking harshly to him at the feast at Matthew's house (Season 1, Episode 8), and explains that he knows his master, Rabbi Nicodemus, saw something remarkable in their Master, Jesus (Season 1, Episode 7). Yussif states, "Rabbi Shmuel is threatened by what he can't comprehend. Worse, Shmuel is ambitious. He does not honor Nicodemus's teaching." He acknowledges the healing of the paralyzed man and urges him to leave immediately to avoid being trapped by Shmuel. The man agrees to leave and lay low, but expresses the hope that things don't stay quiet. Philip arrives to report that Jesus is not in the Roman jail. He and Andrew take Tamar with them to join Jesus's followers.
    Rabbi Yussif gives a discrete warning to help Jesus and His disciples.
    Back at the disciples' camp at night, Simon the Zealot is the first to spot Jesus's approach. He wants to know if Jesus is hurt. The other Simon asks if Jesus is safe and if anyone followed Him. Jesus greets His mother and answers, "Yes, I'm safe and they just wanted to talk." Matthew says, "I'm very happy!" Jesus chuckles and says, "I'm glad, Matthew. The Romans don't find Me much of a threat, which is fine." Zee says, "Hopefully that will change soon." John asks, "So what were You doing out here?" "Praying, John," answers Jesus. "Remember, there's a big event to prepare for." Big James respectfully expresses dismay that Jesus didn't tell them first He was back. Jesus says, "Did I not tell you that I would be back and to keep planning? You're all going to have to learn how to do this regardless of what's happening, good or bad. Things are only going to get more difficult. You can't just shut down when you're fearful. And what are you going to do when I'm no longer here?" John and Simon express that they're all still figuring this out, but that they can do better. John asks about teaching them how to pray, like John the Baptizer did with his students. Big James adds, "I'd like to know more about what You're saying when You're out alone." Jesus says in a glad tone, "Now you're behaving like true students! This is what I like to see. Prayer is the first step in getting the mind and the heart right. That's why you see Me go to it so often." One of them says, "So teach us, please, to pray as You do." "When we pray," Jesus explains, "we want to first start with acknowledging our Father in heaven and His greatness, so you can say, 'Our Father in heaven, hallowed be Your name.' And we always want to be sure to do God's will and not our own, so we say, 'Your Kingdom come, Your will be done on earth as it is in heaven.'"
    Jesus returns, just as He said.
    Jesus happily obliges when His disciples ask Him how to pray.
    Hours later, Jesus wakes up Matthew and asks him to come with Him, explaining, "I've been forming fragments of teaching in My mind for some months now in preparation for the sermon. I'm ready to organize them." Matthew says he will gather his writing materials, but then adds, "You've just returned from detention. Will these teachings make things worse?" Jesus says, "I'm here to make things better, not worse, Matthew." Matthew explains, "What I mean is for all of us who love You." Jesus says, "No promises." "It must be tonight?" asks Matthew. Jesus states, "The time has come."
    Jesus tells Matthew it's time to organize the Sermon on the Mount in writing


    Season 2, Episode 8: Beyond Mountains

    This episode begins with two younger men, a businessman and his apprentice, seeking to persuade an older man to sell his land to them. The older man is reluctant, but the businessman is persistent. The apprentice speaks up at a crucial moment in the negotiation.
    Jesus's disciples at their camp are sawing wood, exercising, and studying. We learn that Jesus and Matthew have been working together on Jesus's upcoming sermon, and that Jesus sent Little James, Thaddaeus, and Nathanael ahead to find the location for this sermon, which will be for multitudes. Simon the Zealot is concerned with providing security on all 4 points of the compass. He wonders what to do about hecklers. Philip says that John the Baptizer used to heckle the hecklers. The other Simon observes that Jesus knows how to handle the religious leaders. All the disciples want to do their best to help Jesus deliver His sermon.
    Wanting to do their best for Jesus.

    In one tent Ramah reads out loud Psalm 139:15-16 to Mary Magdalene, who is writing multiple invitations to the sermon, which will soon be posted or handed out. Mary herself has been working on memorizing that whole psalm to strengthen her faith.
    Preparing sermon invitations.
    Studying Scripture.
    In another tent Tamar the Ethiopian asks Mother Mary if they all have to learn how to read, being quick to say she is willing to learn if that's what it takes and that she is very grateful for being welcomed to stay. Mary says no and that they're happy to have her with them. Thomas calls out that he has apricots for them to enjoy. They come out and thank him. Thomas asks Tamar if she know if Ramah is coming out soon. Tamar says that she seems intent in her studies and that Mary is busy finishing the invitations—and also crying sometimes. Thomas tells Tamar that Mary went through a bad time recently. Noticing the men arguing in the distance, Tamar asks, "And what about them?" Thomas shrugs and says, "In the most generous explanation, I'd call that love. They all love our Rabbi and want to follow Him in the right way. They just can't agree on what that right way is."
    In a bar the businessman and his apprentice discuss what we learn was a successful sale. "It was perfection!" boasts the businessman. "You played your part so well! My look of annoyance was the best I've ever given." The old landowner mentioned the possibility of valuable minerals under his property, and the apprentice acknowledged the possibility of salt without giving anything away. The businessman therefore offered a little more money that sealed the deal, making them look like good guys "while buying a salt mine for the price of a country plot." The apprentice, however, is gloomy and obviously feeling guilty. He says, "Everyone, even Caesar, is enjoying illusions of power and wealth. Sooner or later we all become dust." The businessman first criticizes the younger man's gloom, but then takes a different approach, saying, "Hey, I'm not oblivious, but we have so few opportunities to get ahead in this world." "Opportunities?" counters the apprentice. "It was a calculated deception, and it didn't feel good." The businessman decides to use religion to justify their money-loving actions: "We used what God gave us! Now we'll have greater choices, live better lives. More devotion!" The apprentice says, "What I need is a life I can be proud of! Don't you want to do something that will really matter and be remembered throughout history?" The businessman says, "I appreciate your ambition and I see potential in you every day. Here's an advance. Let's take weeks off and rest, go for walks, do something new, hmm?" The apprentice picks up the bag of coins with a smile, saying, "Really?" The businessman says, "Sure. You're the one that said there's more to life than making money." The apprentice thanks him.
    Little James, Nathanael, and Thaddaeus are walking in the hills above the Sea of Galilee, looking for an area Jesus requested that is accessible to crowds within a day's walk of the main cities and with a view of the sea so the elevation is optimal for His voice to carry. It also has to have a good area with trees where He and His disciples can camp the night before. When they see what appears to be the perfect location, they encounter resistance in gaining a friendly hearing, but that doesn't stop them.
    Rabbis Shmuel and Yanni are seated before Rabbi Shammai, representative of the strictest interpreters of Jewish law. They claim to have told him everything known about Jesus established by eyewitnesses. Shammai laughs so Shmuel adds nervously, "We can't prove this to be the same person, but the pattern is too striking to ignore." Shammai surprises them with his malice toward his philosophical rivals (especially Hillel and Shimon, mentioned in Season 2, Episode 5 and Episode 6), for he says, "It doesn't need to be the same person. That's what's so wonderful! I will have Shimon dragged for this!" Yanni says, "To be fair, it was Shimon's secretary who called the charges minutiae, not Shimon himself." Shammai counters, "Secretaries don't put words in their Rabbi's mouth. It's the other way around. Minutia—my congregation and students will foam at the mouth when they hear this! Make a written record of your conversation with Shimon's secretary, every word, and file it with the clerk of the special council for false prophecy at the Archive. It must be signed and dated by a ranking Levite." Shmuel inquires, "Why all the exactitude?" Shammai answers, "When this Jesus of Nazareth amasses enough followers and detractors, it will get Rome's attention. Then everyone will know that Shimon was well aware of these offenses and dismissed them. His obsession with reforming God's immutable Law will be exposed for the lazy, negligent, dangerous abomination it is!" Shmuel adds, "Not just Shimon. We opened a case with the Sanhedrin, and Nicodemus dismissed it as immaterial." Shammai says spitefully, "Nicodemus! I've long suspected the lamps were going dim in that house." Shmuel expresses mild disapproval at that insult of his former mentor, but Yanni shushes him. Shammai tells them to spread the word to every Pharisee, Sadducee, Essene, Priest, Scribe, and Teacher they know that Jesus of Nazareth: 1. Identifies Himself using a divine title from the prophet Daniel, the Son of Man; 2. Claims the authority to forgive sins; 3. Violates Shabbat on multiple occasions, and commands others to do so; 4. Eats with tax collectors and other sinners. Those are the facts. Now Shammai wants to hear speculation. He is shocked to learn that some of Jesus's disciples were students of John the Baptizer, whom Shammai considers a freak he is glad to be rid of, and maybe once connected with the Zealots. He wants all these things he considers negative to be spread far and wide with the ultimate goal of bringing down his philosophical rivals, and elevating himself. Now it is Yanni and Shmuel who are shocked. Shmuel states, "Respectfully, we didn't come here to influence schools of thought. We came looking for someone who would care that a false prophet is deceiving our people." Shammai cuts him off, saying, "If that was your intent, you have succeeded. Everything you shared with me will make an appearance in my next Shabbat sermon." Yanni and Shmuel look troubled.
    Jesus and Matthew are working on a very different kind of sermon, the Sermon on the Mount, section by section. Jesus invites Matthew to rise from the rock where he has the parchments containing Jesus's sermon notes. They both observe the disciples leaving the camp to spread the word about the upcoming sermon with the notices Mary prepared. Matthew says, "I hope they find a way to work together. They can't seem to agree on a single thing lately." Jesus tells Matthew He has noticed and it is not desirable, but adds, "In some ways it's to be expected when you start something that's open to all people, including Zealots and tax collectors. People who have been through tough times, people who are both hesitant and skeptical as well as bold and confident. People hungry to learn as well as those learned and knowledgeable." As Jesus and Matthew get back to work, Jesus asks His secretary what section stands out most to him. Matthew answers immediately, "Do not be anxious about your life." Then Jesus asks if there are any sections that concern him, encouraging him to be honest, saying, "You know I won't be offended." Matthew is concerned that when doing the math of the good news and the bad, there's not a lot of good news. He gives a few examples: teaching on lust and adultery, giving to enemies, bad trees cut down, the gate to life is narrow, "Depart from Me; I never knew you." Matthew concludes, "Do you realize how heavily laden Your sermon is with these kinds of ominous pronouncements?" Jesus says, "It's a manifesto, Matthew. I'm not here to be sentimental and soothing. I'm here to start a revolution." Matthew counters that loving one's enemies doesn't sound like war. Jesus clarifies that He is not talking about revolt: "I'm talking about a radical shift. Did you think I was just going to come here and say, 'Hey everyone, just keep doing what you've been doing the last thousand years since it's been going so great?" They then discuss how the sermon opens. Jesus thinks it needs an introduction that serves as an invitation into what is a complex and at times challenging set of teachings. Matthew doesn't understand what "you are the salt of the earth" means. Jesus explains, "Salt preserves from corruption; it slows decay. I want My followers to be people who hold back the evil over the world. Salt also enhances the flavor of things. I want My followers to renew the world and be part of its redemption. Salt can also be used for maladies. I want My people to participate in the healing of the world, not its destruction." Matthew wonders why He doesn't just say that. Jesus chuckles and says, "Allow Me a little poetry, huh? These things will make sense to some, but not to others. I don't want passive followers. Those who are truly committed will peer deeply into it, looking for Truth."
    Little James, Thaddaeus, and Nathanael are seated in a bar with the owner of the property where they want to have the sermon, but the unfriendly owner says he came only for the free drink. Overhearing their conversation is the businessman, seated with his apprentice, who says, "What about product association? If Jesus is as important as they say, and the sermon is as significant as they are predicting, think of all those pilgrims who see Him as more than a teacher. How many did you say, hundreds or maybe thousands?" Nathanael says they expect multitudes and confirms Jesus's miraculous healings. The apprentice speaks up: "Thousands of people having life-changing experiences on your land. They could see miracles." The businessman asks, "What happens when those pilgrims go to market for supplies? They will associate your products with the feelings they had on that day." Little James, following this line of thinking, adds, "Your milk, your cheese, your wool!" The owner follows along as well and agrees. Nathanael promises to leave the property better than they found it. After the owner leaves, Thaddaeus turns to thank the businessmen who helped them, but they are gone.
    The businessman is walking swiftly with his apprentice, telling him, "You see, life is negotiation! Opportunities are staring us in the face. The only difference between us and most people is that we have the tools to take advantage." The apprentice happily agrees, but knowing that could change again, the businessman says more: "Like you, I think life is more than just money and titles. What would be really interesting is to see this Preacher in person. I've been hearing about Him." The apprentice says he is glad to hear him say that so they both determine to hear the sermon.
    Nathanael is back at the sermon site, directing some of the disciples on simple staging plans. Other disciples are passing out or posting more notices, some adding a personal touch by seeking out and talking with people. Those people, in turn, join the disciples in spreading the word about the upcoming sermon. When the disciples meet back at camp, they speculate on what will happen: will no one show up, will everyone show up, will Jesus be there? Some are upset that Jesus has been away with Matthew preparing from early light until dark, so they haven't seen Him in a week. Mary Magdalene says, "I think He's just trying to get it right." Ramah wonders out loud, "Can He get anything wrong?" Mary explains she means getting it right for the people. Thomas explodes, "What if we have all been misled?" Ramah reminds him of the wine Jesus miraculously provided at the wedding in Cana (Season 1, Episode 5). Thomas quickly apologizes for being nervous. Simon observes they are all tired and says they should rest since they need to join the others at the sermon site next morning.
    Jesus awakens Matthew because He has decided how He wants to open the Sermon on the Mount. Jesus describes this introduction as a map or directions of where people should look to find Him. He looks out over His disciples' camp and says this while Matthew takes dictation:

    "Blessed are the poor in spirit, for theirs is the Kingdom of heaven." (He pictures Nathanael, when he was weeping under the fig tree in Season 2, Episode 2.)

    "Blessed are those who mourn, for they shall be comforted." (He pictures Andrew, as he was being comforted by Simon after hearing of John the Baptizer's arrest in Season 2, Episode 6.)

    "Blessed are the meek, for they shall inherit the earth." (He pictures Little James and Thaddaeus cheerfully doing humble work at the camp.)

    "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." (He pictures Himself with James and John when nicknaming them the Sons of Thunder in Season 2, Episode 1.)

    "Blessed are the merciful, for they shall receive mercy." (He pictures Mother Mary and Ramah draping Mary Magdalene's hair with dignity when she returned in Season 2, Episode 6.)

    "Blessed are the pure in heart, for they shall see God." (He pictures Thomas and Ramah when they stayed faithful to Him instead of going back home in Season 2, Episode 1.)

    "Blessed are the peacemakers, for they shall be called the sons of God." (He pictures Philip with a pleasant and reasonable demeanor as he stands between the two Simons as they argue, his arms stretched out wide between them.)

    "Blessed are those who are persecuted for righteousness's sake, for theirs is the Kingdom of heaven." (He pictures John the Baptizer as he submits peacefully to arrest by Roman soldiers.)

    "Blessed are you with others revile you and persecute you, and utter all kinds of evil against you falsely on My account. Rejoice and be glad, for your reward will be great in heaven." (He turns to face Matthew, the ex-tax collector now serving as His secretary.)

    Matthew smiles and says yes in approval, but wants to know in what way this is a map. Jesus answers, "If someone wants to find Me, those are the groups they should look for." His introduction to the Sermon on the Mount, later called the Beatitudes, is followed by "you are the salt of the earth."

    In the morning multitudes approach the sermon location. Jesus is behind the staging area, reciting His teaching privately while pacing. His mother, Mary Magdalene, Ramah, and Tamar have colored sashes to show Him, hoping He will pick one so His humble clothing doesn't make Him blend into the rocks from the perspective of those seeing Him from afar. Jesus says, "I know what the prophecy says about My appearance" (no special beauty according to Isaiah 53), but He submits with patience as they present these suggestions: blue as a symbol of peace, red representing sacrifice and love, purple symbolizing royalty, and gold representing light. Jesus remarks, "I can't tell you how little I care about how I look," and then asks His mother and the other women what they think. Two choose purple and two recommend blue. Tamar says that blue is a calming color that softens His hard edges. "I have hard edges?" asks Jesus. "You've been known to say hard things," explains Mary Magdalene. Jesus chuckles and says, "Just wait!"
    Andrew says nervously to Simon that Thomas estimates about 3,000 people are there so far. Simon guesses there will be 4,000 by the time they start. One special person surprising Simon is his wife, Eden (whom we last saw in Season 1, Episode 8). Jesus, seeing Eden arrive, calls her over to break the tie on what color sash, and also to introduce her to the other ladies.
    The businessman says to his apprentice as they survey the crowds walking by, "This is even bigger that I thought!" The apprentice is not surprised, saying, "I had a feeling. I want to see Him and find a place where I can hear Him." The businessman walks off to try to use his powers of persuasion to find them a good spot, encouraging his apprentice to look for the men they helped to secure the sermon location. The apprentice wanders with a big grin on his face, saying, "This is amazing!" He sees an older man with a blind woman walking in a different direction from the crowd and asks if they know where he should stand to hear the Teacher. The blind woman tells the apprentice, "They say He could be the One" (a messianic prophecy from Moses). The older man tells him they will not miss a word and that he could do a lot worse than follow them. That is true because this man and woman are Barnaby and Shula, beloved friends of Jesus and His early disciples from Season 1. The apprentice thanks them for their kindness and follows them as they walk toward their friends.
    The Romans Gaius and Atticus are in the crowd, observing Simon the Zealot and John providing crowd control by requesting 5 cubits of distance before the front of the staging area. A man pretending to be a troublemaker gives John a big hug: it is his father, Zebedee, standing by John's mother, Salome. John teases back, saying, "No heckling, you two!"
    Many different types of people come to listen to Jesus.
    Jesus's mother is quietly draping the blue sash around her Son. Jesus asks what she is thinking about. Mary tells Him she is sorry that Joseph, Jesus's adoptive father, is not alive to witness all that Jesus is doing now. Jesus tells her He misses him too, but is glad she is with Him. Mary tells Jesus she is proud of Him, but He humbly suggest waiting on saying that until seeing how the sermon goes. She asserts, "Whatever You say will be beautiful." He says quietly, "It is pretty good actually." They hold hands, sharing a laugh and a few tears. Simon approaches and says, "Master, it's time."
    Simon says it's time.
    Barnaby and Shula say hello and are warmly greeted by their friends. The apprentice is still following them, somewhat shyly. Nathanael recognizes him as the man from the public house and makes him feel welcome, encouraging him to stick around. He introduces him to Simon, saying, "This is the man who got us the Mount and the pasture, convincing the landowner it was worth his while!" The apprentice introduces himself as Judas. Simon commends Judas for the good work, and then approaches Jesus again, saying, "Shall we?" Jesus slowly but with a determined stride walks past His disciples, locking warm eyes with each one momentarily. As He steps out to address the multitudes, they sit down to listen to Him. He smiles.



    Season 2 ends with the song that concluded Season 1, but adds to it:

    🎵
    Throw Me like a stone in the water; watch the mud rise up. Dress Me like a Lamb for the slaughter, pour Me in Your Cup. Should have known we’d bring trouble—trouble gonna find you here. Yeah, trouble.

    I was one way when You found me, I was not the one you see, and the only thing that happened was this Stranger in between. You can say your eyes are open, you might think your hands are clean, till the wind blows in and the dirt kicks up in ways you've never seen. Yeah, trouble. Yeah, trouble. Use me till I'm scraping the bottom; make my well run dry. Shake them coins; I know where you've got 'em. Kiss me, kiss me, bye. Should have known we’d bring trouble—trouble gonna find you here. Yeah, trouble. Trouble ain't bad if bad is good. I said trouble ain't bad if bad is good. Oh you'd make a little trouble if you understood. You know, trouble ain't bad if bad is good. Trouble, trouble, trouble's gonna find me here. Yeah, trouble.
    🎵


    The Chosen, LOTR Style! 📚📖



     Season 3, Episode 1: Homecoming

    This episode, in a sense, begins as the last episode and season ended: with Jesus giving the Sermon on the Mount. He is surrounded by multitudes and walking among them, but we see His words making an impact in the minds and hearts of individuals, starting with Matthew.

    The former tax collector recalls something painful from his past in A.D. 24: a Roman soldier knocking on his father's door to receive overdue tax money. When his father, Alphaeus, is unable to pay on the spot, the soldier roughly proceeds to bind the poor man's hands. Alphaeus breathes out the prayer, "Adonai in heaven!" but the soldier sneers, "He isn't here!" Matthew suddenly intervenes, saying, "I can settle this, Lucius." After the soldier leaves, Alphaeus is both embarrassed and outraged to discover that Matthew is his tax collector. Elisheva, Matthew's mother, comes to the door, wanting to know what Matthew is doing there. Matthew explains, "I didn't choose this district." Alphaeus responds, "You chose this job! The Romans never forced you into it. You chose to apply, you chose to betray—" Matthew interrupts, saying, "I chose a secure future." Elisheva says, "You are called to trust in Adonai with all your heart and not lean on your own understanding." Matthew answers back, "I have trusted! But can you name one thing Adonai has done for our people in a hundred years? Five hundred?" Alphaeus accuses Matthew of being a traitor and a blasphemer. He orders his wife to cover the windows and put on her veil to sit in shiva, in mourning for 7 days, saying, "I have no son." Then he shuts the door.

    Matthew, in the present, hears Jesus saying, "You have heard that it was said to those of old, 'You shall not murder, and whomever murders will be liable to judgment.' But I say to you, everyone who is angry with his brother will be liable to judgment. So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go. First, be reconciled to your brother and then come and offer your gift." Matthew softly weeps.

    "Therefore I tell you," Jesus continues, "Do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns yet your heavenly Father feeds them." Andrew is paying particular attention to this part of the sermon. "Are you not of more value than they?" asks Jesus. "And which of you by being anxious can add a single hour to his span of life? Therefore, do not be anxious, saying, 'What shall we eat? What shall we drink? or What shall we wear? For the Gentiles seek all these things, and your heavenly Father knows you need them all. But seek first the Kingdom of God and His righteousness, and all these things will be added to you."

    Mary the mother of Jesus, knowing that Matthew recorded Jesus's words before the Sermon on the Mount was preached, asks Matthew how He is doing. As they listen to Him say, "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets," Matthew informs her that the words are much the same, but both are awed at the impact of hearing them preached out loud.

    Jesus continues, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I say to you, Do not resist the one who is evil. And if anyone should slap you on your right cheek, turn and give him the other one also. And if anyone would sue you and take your tunic, let him have your cloak as well. You have heard that you shall love your neighbor and hate your enemy. But I say to you, Love your enemies and pray for those who persecute you so that you may be sons of your Father who is in heaven." Simon, the former Zealot or terrorist nicknamed Zee, is visibly moved and trying to understand this counterintuitive teaching. So is the undercover Roman cohort Atticus, who previously tried to kill Simon.

    Jesus concludes His Sermon on the Mount with this illustration: "Everyone who hears these words of Mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell and the floods came and the winds blew and beat against that house. It fell and great was the fall of it. Everyone who hears these words of Mine and does them will be like a wise man who built his house on the rock. And the rain fell and the floods came and the winds blew and beat against that house. But it did not fall because it had been founded on the rock."

    The Pharisee Yussif stands thoughtful as the crowds disperse following the sermon. He hears people saying things like, "Did you ever hear anything like that? He spoke with His own authority, not from someone else—almost above the Law! Consider the lilies: not even King Solomon was dressed as fine as them."

    Judas and his business partner, Hadad, are reunited after the sermon. Hadad observes, "Did you look at people's faces? I've never seen a crowd so moved! That turn-the-other-cheek and lay-yourselves-up-treasure-in-heaven teaching was a little naïve, but this man has talent! Could you imagine if he sold for us? Why didn't they take up a collection? They could be living like kings!" Judas has been trying to interject, but then flatly states, "Hadad, I'm going with them. I quit." "Where?" asks Hadad with sarcasm. "To the ends of the earth. Everywhere this message needs to be heard," answers Judas. "I'll sue you," threatens Hadad. "Then I'll renounce my shares," says Judas. "I'll sue Him!" says Hadad. "There is nothing you could take from Him that would be of any value to you," counters Judas. "What does He have to give you then?" asks Hadad with a puzzled expression on his face. Judas hugs him, pats his back, and says, "Good luck, Hadad," briskly walking away.

    Hadad is mad at Judas.

    Gaius has remained on horseback throughout the sermon. Atticus walks up to him, Roman to Roman, saying in a lighthearted manner, "Well?" Gaius stares ahead, barely acknowledging this senior official. Atticus says, "Hmm. My thoughts exactly. See you in the morning for our report to Quintus." He looks up again, notices that Gaius's stony stare continues unabated, and chuckles, saying, "Good chat!" before leaving.

    Mother Mary brings something to eat and drink for Jesus, motioning Him to sit down. He thanks her warmly. Matthew walks up abruptly and says to Him in a businesslike manner, "I was able to write down some of the new things You said, but not all of them." Jesus says wearily, "That's fine. I will say them again and we can discuss them then." Matthew, not taking a gentle hint, continues, "I recognized some of them from the Rabbi Hillel." "That's very good, Matthew," says Jesus. "When You said to be reconciled to your brother, can You elaborate on—" continues Matthew before Jesus says, "Matthew, perhaps we can talk about this some other time? I'm very hungry and I would love to chat with our new friend about a few things." He points to Judas, who has been slowly approaching. Judas says, "I'm sorry, I can come back later." Jesus says, "No, I would love to speak with you." He asks Matthew if he can help gather the other disciples. "Now?" asks Matthew. "Yes," answers Jesus so Matthew turns quickly to obey. Jesus calls out to him and says, "Thank you for helping Me." Matthew smiles and says, "Yes, Rabbi."

    Judas introduces himself as Judas of Kerioth. Jesus says, "Shalom, Judas. I saw you before I stepped out to talk to the people and then I noticed you listening very intently during My sermon." "It was wonderful," says Judas. Jesus thanks him and tells him He learned from Nathanael how Judas helped secure the location for the sermon and how he might be interested in joining His disciples. Judas says, "Ah!" as if prompted to give his credentials to a potential future employer, "I attended beit midrash, but my father passed away before I could pursue being a rabbi so I stayed home to work. I would like to follow You." "You would?" asks Jesus. "Very much! I may not be a soldier in battle, but I have business and financial skills that I would like to use to spread this ministry far and wide as fast as possible," says Judas, nervous to the point of repeating himself about attending the beit midrash. Jesus chuckles disarmingly, saying, "I do not require that. You would be one of the few. I only require what other rabbis do, that you seek to be like Me." Judas says, "Of course." But Jesus cautions him, "That will be much more difficult with Me than with other rabbis, I can assure you. Are you ready to do hard things?" Judas answers, "I believe You are going to change the world, and I want to be a part of that. I'm willing to make sacrifices—and I have. I am accustomed to loss so yes, I'm ready to do hard things." Jesus responds, "We will see." He brings up the meaning of Judas's name, which is the same as Judah, "God be praised." Jesus asks, "Will you praise God?" "Every day," answers Judas. "Well, in that case, Judas, follow Me," says the Lord Jesus. Judas thanks Him.

    All the disciples approach Jesus by this point, and when they see they have His attention, they spontaneously applaud out of appreciation for His sermon. Jesus looks down humbly and manages a smile, saying, "All right. That's good. That's enough," prompting a few laughs. Jesus continues, "I just want to thank you all for a wonderful day today. You all did your part in spreading the word, which is vital to our ministry. And I know you'll all do your part in cleaning up before you go. I also have a quick announcement to make. This is Judas of Kerioth. Judas has just asked Me to be his rabbi and to contribute some of his talents to our ministry, a request I was happy to grant. So let's please welcome Judas to the group." Everyone applauds. Jesus concludes, "It's been quite a journey these last several weeks. A lot of good work has been done and a lot more remains to be done, but for now let's all get some rest, hmm? Especially you, Simon. You need to get home. Eden has missed you so you two take a break. Come in," He says, drawing them all near in a circle. "Now you'll all be able to figure out amongst yourselves how to stay in touch so we can get together soon, but for now, let Me pray over you." He recites the Aaronic blessing from the Book of Numbers in the Bible: "The Lord bless you and keep you. The Lord make His face shine upon you and be gracious to you. The Lord turn His face to you and give you peace. Amen." Jesus tells them He will see them all again soon.

    A wealthy woman who came to the sermon in a fancy horse-drawn carriage led by her servants walks timidly but with determination towards Jesus's disciples as she sees them disperse. She says to three of the women, "Excuse me, you are followers of the Teacher, yes?" Mary Magdalene says warmly, "Yes, Shalom!" Although the woman looks nervous, that greeting encourages her to express her desire to meet Jesus. Tamar sighs and says, "He's about to leave; we all are. It has been a very long day." The woman says, "I want to give you this," holding out an exquisite piece of fabric. Mary expresses hesitation and then asks, "What for?" The woman says, "It's an offering. There was no collection taken." Ramah states curtly, "He didn't ask for that. This isn't a way to get to speak to Him." Tamar gasps and asks, "Is that shahtoosh?" The woman answers, "Yes, from Nepal." Tamar takes the small shawl from Joanna's hand and says breathlessly, "You're donating this to His ministry?" The woman says, "Yes, and there will be more." Ramah abruptly asks, "Who are you?" "My name is Joanna, and I bring greetings for Jesus from someone, so if I could only have just a moment?" responds the lady hopefully. "From who?" inquires Ramah in suspicious manner. Joanna answers, "I come from Machaerus. I've spoken with John the Baptizer." 

    Joanna is generous.

    Mary immediately calls over Andrew, a previous disciple of John's. Joanna explains that her husband works in King Herod Agrippa's palace there so she has had the opportunity to speak with John since Herod had John arrested. She was intrigued by John's words. "It's not a great place for him to be," confesses Joanna, "but he wanted you especially, Andrew, to know that he is in good spirits."

    Just then Mary walks up with Jesus, introducing Him to Joanna. She explains, "John has been telling me that I need to see Your teachings. When word reached Machaerus about this gathering, they didn't think much of it, but John thought it would be a good opportunity." Andrew tells Jesus he would like to see John, but Jesus asks him to wait and He turns His attention back to Joanna, asking what she will report back to His cousin. "That I want to support Your ministry. This has been a healing day for me, as John said it would be. Thank You," Joanna answers with tearful dignity. Jesus smiles and says gently, "I'm glad to hear it." Joanna also tells Jesus that John wants Him to make a strong visit to Machaerus soon so they learn to take Him seriously, but adds that John was careful to state he is relying on Jesus's timing regarding "soon." Jesus chuckles and says, "Of course. Thank you for sharing that." He mentions that He will be taking time alone now, but asks Joanna if she can make arrangements for Andrew to visit with John safely. She invites Andrew to come with her and her men in their carriage. Andrew clasps the Lord's hands and thanks them both fervently. Jesus tells him, "You need to rest and to trust, Andrew. But perhaps after spending time with John, you will be able to do both." 

    Simon checks on his brother, but Andrew assures him, "Don't worry about me. You have to go home. Listen, I'm going to be fine, but thank you for watching out for me and everyone. You're a great leader, and I don't say it often enough." Simon, realizing that Andrew is maturing spiritually, says simply, "Say Shalom to John from me." That surprises Andrew, recalling that Simon thought John was creepy, but Simon explains, "He started all this, introducing you to Jesus, and you introduced me to Him. I thank John and I thank you. I love you. Shalom, man!"

    Thomas watches Ramah turning to leave with Mary and Tamar. He calls to her and they engage in the kind of awkward conversation that says much about two reserved people who are obviously attracted to one another.

    Rabbi Yussif enters his synagogue and is surprised to meet a new administrator there named Jairus. They speak warmly to one another about each other's families, Jairus with a wife, 12-year-old daughter, and baby on the way, and Yussif with his family far away in Jerusalem. They quickly sense the basis of a friendship so Yussif volunteers quietly that he is writing a report on a matter fellow rabbis would probably find too hot to handle. Jairus responds with interest, saying, "I enjoy a challenge, Rabbi Yussif. I have a propensity for bringing order amidst upheaval. Word has spread of unusual things happening in Capernaum." "That's an apt description," says Yussif, moving closer and whispering, "Yesterday I saw a sermon by a rogue preacher. I haven't slept since. He was brilliant!" "Intriguing," responds Jairus, wanting to know if Yussif is intending to write an historical document or a letter. Yussif tells him he is uncertain what he will write to whom, but that he is certain he must document what he is seeing. Jairus tells Rabbi Yussif, "I have a safe that I use. I call it 'the cellar.' It's where documents go to cool off. It's locked and entirely confidential. Does this sound like a place where you might want to store your document?" Yussif smiles appreciatively, recognizing this new administrator's wisdom and discretion, saying, "I bet the goodbyes were very hard for those you've served with, Jairus. Thank you."

    Jairus, the new administrator of the Capernaum synagogue

    Simon enters his home, happy to be back and alone with his wife. He is annoyed to hear a knock at the door and wants to ignore it, but Eden gestures for him to do the hospitable thing and open the door. It is Nathanael, looking for a place to stay. Eden smiles kindly, but Simon does not even try to hide his frustration. Nathanael is not oblivious, knowing and bluntly stating they surely want to be alone as a couple, but since he is not from Capernaum and heard they had space, he needs to ask. Eden says with forced cheer that she is sure it will work out. Simon opens the door for Nathanael to go up on the roof when up walks Simon Zee, saying, "So this is the place!" These disciples of Jesus are continuing to learn to work and live with one another.

    James and John, walking toward their parents' house, are soon joined by Thomas. James is surprised to see him, but John is not since he invited Thomas to stay at their home. James seems mildly annoyed that he was not informed. His annoyance grows when Zebedee, his father, greets them from a distance, shouting, "Three disciples of Jesus of Nazareth coming to stay under my roof! A triple blessing—I must be the most envied father in Capernaum!" "Abba knew?" says James. "Yes, Thomas and I talked to him; come on," answers John. Thomas says there's something important he wants to discuss with them all. Zebedee says he thinks he knows what it is and John says he definitely knows. James has no idea, feeling left out and clueless about some of the social and spiritual dynamics taking place around him.

    Zebedee is genuinely thankful for his triple blessing of offering hospitality.

    The women disciples have their own challenges to deal with. They stare at the tiny, bare, one-room interior of Mary Magdalene's house and try to make the best of the situation, but cannot help laughing at their forced optimism. Mary catches sight of Matthew out her window, so she goes outside to talk to him and learns that he does not know where or who to go to since he gave away his beautiful house to his parents. Mary asks, "Have you stopped by their house?" Matthew says, "My father will not allow it." "But you're his son," responds Mary. "He says I am not," Matthew barely is able to say without tears. "I'm sorry," says Mary with sympathy. Matthew smiles, looks up at her, and says, "Thank you for listening. I think perhaps I'll make camp. I know how to do it now." Ramah also comes outside and asks, "Are you okay, Matthew?" He says, "I feel confused. Thank you for asking, Ramah." Mary comments, "You're doing really good, Matthew. Everything's new. It's okay to make a mistake." Ramah nods and smiles along with Mary. Matthew thanks Mary, obviously feeling encouraged, and wishes the ladies a good night.


    As the women go back inside, Mary says, "He's wonderful! He's a good man." She has renewed confidence that she, Ramah, and Tamar will manage with their meager resources, but Tamar wonders out loud if it is too early to use the luxurious shawl given to them by Joanna of Machaerus. Ramah heatedly says no, saying they never should have taken it and accusing Joanna of being presumptuous. We discover that Ramah has grown accustomed to assuming the worst motives of wealthy people because of her past employment. Mary thinks Joanna was genuinely interested in what Jesus taught. Tamar says, "She was trying to help us, Ramah."

    Joanna proves to be a woman of her word, for we see her and Andrew following a Roman soldier down stairs in a long, dark prison. The soldier says to Joanna, "I cannot blame you for coming back. Every day it is something new with him, either demanding we pass a message to Herod or preaching about a new kingdom. His insults are very creative!" When they arrive at John the Baptizer's cell, Joanna informs the soldier, "It will be embarrassing if you tell anyone about my visit or my friend being with me. But to you and your family it will be devastating! Do you understand?" She hands him a bag of coins. He takes it, smiles nervously, and says, "You were never here" before leaving.

    "You were never here," the prison guard says.

    John the Baptizer in the prison at Herod's palace in Machaerus.

    Andrew says to John, "Are you okay?" John says, "I'll be fine. Think of it this way: I've never slept in a palace before." They both chuckle. Andrew blurts out, "I've been so worried, praying for you every day!" John says, "You've got a new rabbi now, The Rabbi. Focus on Him, and hopefully I'll be able to as well soon enough." John  points toward Joanna, explaining, "She came to me in distress after Herod arrested me, not for my sake, but because she was angry I did not call out her husband's adultery when I accused Herod. But she is proving an apt pupil." John asks Joanna if she talked to Jesus. "Yes, I told Him everything you told me," Joanna answers. "Thank you, but that's not as important. What do you think of Him?" She smiles, shakes her head, and says, "I don't know how to describe it!" "Like you are grateful for food and didn't realize you'd been starving?" suggests John. "That works," agrees Joanna with a laugh. "Anything new?" asks John. "So much!" says Andrew. John wants to know what Jesus said. Joanna blurts out, "Nothing that made sense; everything backwards: the poor, the grieving, the meek all elevated." "Blessed?" asks John. "Yes!" says Joanna, "and other things reversed: love your enemies. Who can love their enemy?" "He can," answers John. "What else?" Joanna tells him, "Bizarre imagery, like something about pearls before pigs and logs in eyes!" Andrew adds, "Salt, murder, rain, God feeding the birds, houses on sand." "He's almost as strange as you, John," says Joanna in fun. "Oh, I wish I were so strange!" responds John. He is thrilled to learn that thousands were there to hear Jesus's sermon and wants to learn more, but Andrew says they're now there to help him. John says, "Help? You're helping me by what you're sharing." 

    John is encouraged by hearing what Jesus said.

    He calls Andrew over to the prison bars, touches his shoulder, and says firmly, "Don't be afraid. The prophecies of Isaiah: He has been sent to proclaim liberty to the captives and what?" Andrew answers softly, "The opening of the prison to those who are bound." "Yes!" says John. "This prison is nothing now that He is here! Do you believe that?" Andrew shakes his head, saying, "I'm trying." "Andrew, in all that He said to those thousands of people, there was something just for you, what you are going through. There always is. What was it? Something that stuck with you." Andrew answers tearfully, "Don't be anxious. Can you add a single hour to your life by being anxious?" "That sounds like Him," says John. "What else?" "But seek first the Kingdom of God and His righteousness," answers Andrew. "Even more like Him," says John. "If you want to help me, Andrew, listen to Him. Go home and do what He says. That's what I want. Got it?" Andrew shakes his head yes, tears almost dried. Joanna looks on and smiles, ready to help Andrew get back safely.

    Learning not to fear or be anxious.

    We see Judas in a richly appointed bedroom, packing essentials, including a scroll. He heads  into the morning air, kissing the mezuzah as he walks out the door.

    Judas enters a prosperous and industrious household, where he is welcomed by his sister, Dvorah, and her daughters. We soon learn that Dvorah has a bad feeling about Judas's ministry plans. He dismissively says, "That's what you said when I joined the mining company." "And now you're leaving it!" says Dvorah. "My life can't just be about money," says Judas defiantly. "It's never not about money with you," states Dvorah matter-of-factly. Judas says, "Look, I know you would have spent Abba's inheritance better than I have." Dvorah quickly agrees, adding, "That house you invested in has not gone up in value." Judas tells her that is why he is there, asking her to hold onto the deed of his house since he does not know when, or if, he will be back. "Everyone's been talking about your rabbi, too many things to be true," says Dvorah. "I heard hundreds gathered to hear Him."  "Thousands!" corrects Judas excitedly. "I didn't know it at the time, but the day before I helped His disciples secure the site. God worked through me, Dvorah. That has never happened before!" Dvorah asks, "How will you make money? It's the only work you've ever known." Judas answers, "I will help with what little they do have. Help find benefactors, supporters. Most ministries and rabbis are inefficient, and this is the most important ministry of our people's history. To spread His message and to build something to match the Romans—they'll need my skills!"

    J
    Judas's sister, Dvorah, is concerned.

    Dvorah warns him, "Judas, this is dangerous. Rome does not like popular preachers with big followings. They put them away." But Judas says, "I think He's the Messiah. I'm almost sure of it." "Many have claimed to be the Messiah. You know what happens to them?" asks Dvorah. Judas protests, "Always the worst-case scenario with you! You know, their followers aren't ... always killed." He clasps her hands, saying, "If He is the Anointed One, sister, then He will not be killed. He will defeat the Romans and set us all free." In a softer voice Dvorah says, "I don't want to lose you, Judas. You're all I have left in this world." He protests that she has her husband and her beautiful daughters, but tells him she means this: "You are the last of our name. If something was to happen to you, our family name will be forgotten." Judas says, "Whatever happens, I know Adonai has set me apart for a reason I do not yet know. I have to follow it." They embrace. Dvorah tells Judas, "Abba and Eema loved you so much! Make us proud." "I will," promises Judas. He leaves their mother's potted mint plant with her, saying, "It requires a gentler touch, which I do not possess." She says, "Now go follow your rabbi. I really hope you're right about all this." He says, "I am. You'll see." But Dvorah again expresses misgivings about his upending his whole life to go on this dangerous journey. Judas simply wishes her peace and walks away as she weeps.

    Judas keeps his hand on his bag.

    Rabbi Yussif approaches Jairus in the synagogue with a scroll to "cool off" in the cellar. It is addressed, "Rabbi Nicodemus of the Jerusalem Sanhedrin. IMPORTANT." Jairus promises, "You and I are the only souls who will ever know about this." Then he makes an important observation, saying, "Rabbi, it is unsealed." Yussif looks him in the eye, smiles, and says, "Yes, it is, Jairus," walking away with a nod and kissing the mezuzah as he exits the room. Jairus watches him, looks down at the scroll in his hand, and walks away with it.

    Andrew is back safely in Capernaum. He takes a deep breath and knocks at Mary Magdalene's door. She opens it and gives him a greeting of peace. Andrew stammers, "I won't take much time. I have to—I want to—say something. In Rabbi's sermon He said to reconcile with someone first before worshiping, and I need to apologize to you." Mary says, "You don't owe me—" but he insists, "Yes, I do. I said awful things to you because I was scared, which Rabbi also talked about. He talked about many things. I've a lot to work on—" Mary adds, "Me too." Andrew continues, "I said awful things you didn't deserve and I'm very sorry." Mary smiles, but then looks perplexed. She confesses, "I'm sorry, I'm not sure what to say." Then she wipes away a few tears and says she thinks this is the first time anyone has ever said sorry to her. Andrew says, "Mary, you don't deserve that either." She wipes away more tears and smiles. "Things are better now, huh?" adds Andrew with a smile. "Yes," agrees Mary. "A lot. Thank you for this." They each say Shalom in farewell.

    Matthew also is standing in front of a door. He sighs. He thinks of knocking but moves away. A big black dog barks a friendly bark. It is Matthew's own dog, the one he asked his former Roman bodyguard, Gaius, to give to his parents. Matthew is alarmed and tries to quiet the dog, but the dog makes several determined barks. Hearing a bolt being drawn to open the door. Matthew turns away nervously and in a fluster. Then he slowly turns to face whomever just opened the door. It is his father, who steps out into the light with a slight smile. "Alphaeus," says Matthew. "Son," responds Alphaeus to an astonished Matthew.




    Season 3, Episode 2: Two by Two

    The Romans Atticus and Gaius stand on a Capernaum rooftop, surveying a growing tent village near the Sea of Galilee (which is actually a large freshwater lake). It is composed of pilgrims who are waiting to see what Jesus of Nazareth will do next after His Sermon on the Mount, observes Atticus. Gaius simply says, "That's understandable." Atticus wonders if this will pose a problem to the order of Roman law. He suggests to Gaius, whom he notices is silent and preoccupied: "You ought to be the first one to let Praetor Quintus know about his new shanty town, yeah?"

    Simon the former Zealot (Zee) and Nathanael survey the growing tent city themselves at night. Zee feels concerned that these crowds will threaten the Romans and cause trouble for Jesus, but soon learns that crowd control is difficult. Nathanael comments, "Hard for us, yes, but  Jesus can handle Himself. He wants the crowds." Zee complains, "But there's too many people!" "Too many people to tell them how to cook their dinners," Nathanael observes. "You have to pick your battles, my friend." As Zee walks off by himself, we notice a man with the sicarii dagger of a Zealot in his belt observing his movements.

    Matthew sits awkwardly at the table with his parents in their home. They ask about his travels, including how he handled sleeping outside. Matthew answers, "I'm better at it now. I'm proficient at making a tent." He then ventures to say, "Yesterday my Rabbi said that every time we pray to God, we must ask Him to forgive our debts. I recognize that I owe quite a debt to you. The debt isn't material. I hurt you and I hurt our community. And my Rabbi also said if we know a brother has an offense against us, we should go be reconciled to our brother." He starts to ramble and pace nervously about. Alphaeus, his father, says, "We get it, Matthew. Move on." That prompts Matthew to say what has long been troubling him: "I never understood why I was so different from everyone else. I just wanted a comfortable life." Alphaeus says, "You wanted to be better than everyone else." Matthew confesses, "You are right. And I loved affluence because of it. I was comfortable behind bars in a booth with an armed escort, behind gold doors at home. All the while, you were scorned at synagogue. You lost your reputation and friends. I shamed our family. That was selfish, which was wrong. I didn't understand that then, but I do now and I'm sorry. I wish I could take back the harm I caused you. I will search for something I can do to atone."

    Elisheva, Matthew's mother, is weeping by now. Alphaeus speaks up: "Matthew, you're not the only one who must atone." Matthew stops pacing and slowly sits down. Alphaeus continues, "I lost my business because of you. And you are right, we lost our reputation and friends, but I had no right to reject you as my son. God should strike me down for the things I said to you—I was shameful! Can you forgive me?" Now it is Matthew who is weeping. His mother adds that they both are sorry. Matthew asks, "But what has changed?" Alphaeus answers, "We saw Him, too, Matthew: we heard His Sermon!" Elisheva confirms, "He is the Teacher you are following?" "Yes!" answers Matthew, "He called me to follow Him." "Then you have already atoned," says Alphaeus. "They were the most true words I've ever heard, some of them shocking!" Matthew says, "I know, I wrote all of it down!" Elisheva marvels, "You are His scribe?!" "Yes!" answers Matthew. "Then you will redeem our family's name," affirms Alphaeus. "Matthew, He chose you," says Elisheva. "To this day I don't know why," responds Matthew. Elisheva rises to hug him and he, maybe for the first time ever, finds himself hugging her back. She now looks him in the eye and says, "You say you always felt different from other people, and you are. You were set aside for something special." He thanks her, but she encourages him to say, "Thank you, Eema" and Alphaeus to say, "I forgive  you, Son." Then she prompts Matthew to say, "Thank you, Abba." 

    They want to know how long Matthew will be in Capernaum, but he doesn't know. That reminds Alphaeus to return to Matthew the key to his big house. Matthew says, "I'll never live in that house again." Alphaeus replies, "You'll figure out something good to do with it." 

    Gaius and Atticus arrive in the morning at Praetor Quintus's headquarters, finding him in a foul and dangerous temper because Capernaum's water supply shows signs of contamination. Gaius nevertheless tells Quintus straightforwardly about the camp that has sprung up. Quintus says testily, "So send them on their way!" Gaius tells him they are pilgrims following Jesus of Nazareth, who delivered a sermon on the Korazim Plateau. Quintus wants to know what was said. Gaius answers vaguely, "It sounded like any other sermon, Dominus." Quintus asks Atticus, "Is that what you heard, Cohortes? Just any old sermon?"  Atticus replies, "Well, I haven't heard that many," and then lists a few inaccurate details to mislead Quintus, who says suspiciously, "If it was so boring, why didn't the pilgrims stay on the plateau—did Jesus ask them to come here?" Gaius answers no

    Quintus asks if their former tax collector, Matthew, was at the sermon. "Yes," answers Gaius truthfully. Quintus, finding that a painful reminder of desertion from Rome, compensates by telling Gaius to exert Roman authority by removing the pilgrims from Capernaum. "Or you can turn them into revenue," states Atticus, intriguing Quintus. He suggests redrawing the city boundaries to encompass the squatters. Gaius adds, "The pilgrims have been peaceful so far. I cannot say how they will respond to being taxed." Quintus tells him to get some rest because he is going to redraw the city lines quickly since tax revenues are down. "It's a good plan, Quintus," says Atticus, "but you may want to consider your future. As you well know, the empire is always concerned with order. The governors are under increasing pressure not to overuse force on the citizenry." Quintus takes the hint and orders Gaius to do his job without leaving marks. Gaius says he will inform his men at once and leaves. Atticus remains. Quintus asks if he will be leaving Capernaum soon. Atticus says he plans to visit Jerusalem since he owes the governor, Pontius Pilate, a visit. Quintus looks nervous. Without knowing exactly why, both Atticus and Gaius are shielding Jesus and His followers from Roman brutality.

    John, James, and Thomas are enjoying the hospitality of Salome and Zebedee, John's and James's parents. John already is thinking about food for the road in future ministry travels. Salome promises to load them up like pack mules. Zebedee has them sample  his new side project: high-quality olive oil he enjoys making with the press he traded for with some of his fishing gear. This kind of industry will surely be helpful in providing for the needs of Jesus and His disciples.

    Zee and Nathanael share a bedroom in Simon and Eden's house. Simon has trained them that if they want to eat, they need to stay quietly in their room until called. His guests are very polite. Eden is concerned they will get bored in there, but Simon tells her they have much to study, as does he. Then he suggests that she can help him study since he has so much to learn.

    Gaius and fellow soldier Julius are working on redrawing the city limits. Julius wonders how they can do that when more people keep showing up. He attempts to enforce a beverage law, but Gaius tells him to let the matter slide in this situation since the law wasn't made for it. He says to Julius, "My time will be better spent elsewhere. You will finish the evening rounds. Enforce protocol patiently and give me a full report in the morning." 

    Zee walks to the city well to fetch water, but senses someone is following him. Casting his leather bucket bag aside, he takes evasive action to seek a vantage point from a rooftop. On that rooftop he is confronted by Atticus with the bucket bag, saying, "Lose something?" Zee demands to know what he wants. "I'm just hunting" is the chilling response. Atticus explains, "You were behind a plot to murder the Roman magistrate in Jerusalem." Zee reveals he knows about Atticus's movements as well and asks why Atticus let him get into Jerusalem in the first place. Atticus says, "Oh, I think you know." "You thought you were good enough to stop me," states Zee. Atticus admits, "I liked my chances, but we'll never know. Something unexpected happened." "A miracle," says Zee with quiet confidence. "Yeah, if you say so," quips Atticus, but belies his breezy persona by suddenly asking with dead earnestness, "What is He, Simon?"

     
    "What is He, Simon?!"

    Simon tenses. Atticus notices, saying, "Relax, Zealot or whatever it is you are now. I'm just interested to see what happens next." Zee asks, "So if I turn and walk away right now, you won't put a knife in my back?" Atticus says, "I could have done that anywhere." Zee wonders, "How do you know I won't kill you?" "Because your dagger is at the bottom of the Jordan River, right where He threw it," answers Atticus, adding that Zee's being defenseless is a problem since his former Zealot colleagues are after him. "I didn't chase you up here, Simon," Atticus confesses. "You left some very dangerous men in the lurch." "They won't quit," admits Zee. "Then one of us has to make them," says Atticus. "I am leaving Capernaum for awhile," says Zee. "They had better follow," states Atticus. "If they stay in Capernaum, I'll be forced to clean up your mess. Can't have Zealots in a Roman town. Who knows? Maybe they'll believe in your Messiah." Zee laughs, saying that he and his fellow disciples are all zealots (in the sense of being zealous for their Lord and His Kingdom). Atticus leaves. He is a hard and dangerous man, but Zee knows this Roman has done him a favor and probably senses he genuinely wants to know more about Jesus.

    "Maybe they'll believe in your Messiah!"

    Simon and Eden are very happy together and talk as if it will go on for a while, but Simon knows it will not. Eden confesses she sometimes felt lost and alone when he was gone. What got her through each day was remembering that Jesus said He sees and recognizes her contributions to His ministry by allowing her husband to serve. Simon suggests it is time to start a family.

    Ramah, Tamar, and Mary, inside Mary’s house, discuss their dwindling resources. They have all made sacrifices to follow Christ, but since Tamar seems especially concerned about their lack of money, the suggestion is raised that she could sell some of her jewelry. Tamar quickly dismisses the idea, saying that her jewelry is precious to her. “All of it?” inquiries Ramah. “All” affirms Tamar, who changes the subject to Thomas’s obvious interest in Ramah. She wants to know if Ramah loves Thomas. That leads to a discussion of Jewish courtship traditions, in which the bride’s father has a prominent role. Tamar is a Gentile, which means she is not Jewish. The others want to know about the traditions where she is from, Ethiopia, but Tamar  says in a hushed voice, “I’d rather not talk about where I’m from.” Although the women have been repeatedly stepping on one another’s toes throughout this and other conversations, both Ramah and Mary sensitively respect Tamar’s wishes. Ramah ends up with the impression that Thomas will soon be asking her father for her hand in marriage.

    Jesus, gathered with His disciples at Simon and Eden’s house, begins, “I’m sure most of you are aware of the tent village that is growing east of Capernaum. Those are people who followed us from the Mount and now waiting to hear more. Their numbers grow by the day, as do the suspicions of Rome. In fact, Zee informed Me this morning that even members of his former order have journeyed here. There are people like this all over. They are in need of rescue, and you are going to help Me rescue them. It is not sustainable for Me to do all the preaching, healing, and ministering. This ministry will only grow—and we want it to grow—until the end of the age. There will be more many followers, and all will have roles and responsibilities. Most will be disciples, students, but I have chosen you twelve as My apostles.” An apostle means one who is sent. That thought stuns the group.

    The Lord explains further, “You are My leaders, and for the mission I have for you it’s best that you spread out and not be concentrated. I’m going home to Nazareth for a time, and while I’m gone I’m sending you out, two by two, in every direction, specifically to our people only.” He does not want them to go to the Gentiles yet, explaining that will come later. He wants them to go to the lost sheep of Israel, leading them into the Promised Land in a spiritual sense, like Joshua did with the 12 tribes of Israel in history. Pointing His right index finger heavenward, Jesus says, “You will proclaim that the Kingdom of heaven is at hand. And while you are on this mission you will heal the sick and lame by anointing them with oil. You will cast out demons—”

    Jesus stops speaking when the tension in the room becomes obvious. He chuckles when asked to repeat what He just said. As He does we see Little James, who has a pronounced limp, shaking his head as if in disbelief at the thought of healing anyone. Eden, whose hospitality Jesus commended before the group, stops her serving and steadies herself, looking distraught. Simon, noticing his wife reaction, asks Jesus how soon this mission is to take place.

    Philip asks, “Heal the sick? Cast out demons?” “Yes,” answers Jesus. “While you are on this mission, I grant you this authority. Someday you will have it all the time.” Nathanael wonders out loud if there was some kind of ceremony they missed. Jesus, amused, says, “This is it!” Nathanael mutters, “I don’t feel any different.” Jesus, grasping a teachable moment, says, “I don’t need you to feel anything to do great things.” John ventures to say, “With all due respect, Rabbi, we’re not nearly qualified enough. Why would you need us for this mission?” Zee, remembering a previous lesson on this topic, answers, “He doesn’t need us; He wants us.” Jesus thanks Zee for that response and reminds John that if He needed students with religious training, He would not have picked them. That elicits a laugh from the group.
    "I don't feel any different."

    “I don’t need you to feel anything to do great things.”


    “You will take nothing for your journey, except a staff—no bread, no bag, no money—not even Salome’s food,” Jesus instructs, pointing toward John. “Wear sandals and do not bring an extra tunic.” Matthew asks, “Why can’t we bring a change of clothes? Even the Cynic philosophers carry an extra cloak.” “Yes, they do,” agrees Jesus, “but I would like to distinguish you from the Cynics. They also carry beggars’ bags for people to put gold and silver coins into, but you will not do that,” He says emphatically. “You received without paying; now give without pay.” Judas looks disappointed. “Whenever you enter a town, find out who is worthy in it and stay there until you depart,” Jesus adds. “If anyone should not receive you or listen to your words, shake the dust off your feet as you leave that house or town. Do not waste your time.”

    The group stirs at the uncomfortable thought of persecution. Big James asks what they should teach. Jesus answers, “Anything you ever heard from Me.” Judas says nervously, “I’ve only heard one sermon.” Nathanael tells him confidently that he heard the best one so far, but then quickly adds that they all are good. Jesus tells them that the Sermon on the Mount was not only for the people who were there, but for all people from now until the end of the age. How will they hear it? “You will tell them,” says Jesus, “and to the places you go, I will soon come. You are preparing hearts for the Good News and the way for My arrival. The miracles you’ll perform on God’s authority will prove My ministry.”

    The question is raised about what to do if several towns in a row reject them and their message. Andrew reminds them what it is like now for John the Baptizer in jail. Jesus says, “Listen carefully, all of you. Do not fear those who kill the body, but cannot kill the soul.” John says what they’re all thinking: “You mean we could die?” Jesus answers, “There will come a time when this becomes far more difficult, when persecution becomes an ever-present part of your ministry. When that time comes, you will follow in My footsteps and you will know what it actually means to give up your life. I have more to teach you about that. In the meantime, this journey will not come to that.”
    "You mean we could die?"

    "There will come a time when this becomes far more difficult."

    Thomas asks, “You are sending us out two by two?” Jesus explains, “Yes, the women will stay here in Capernaum. They will help support the ministry financially. They also will minister to the tent city, and Zebedee will be responsible for their safety. Matthew has also selflessly donated the use of his previous home, which will serve as the new place for them to stay.” Nathanael says, “I still can’t understand this: You want us to go out there with no defenses, no food, no shelter!” Others echo similar fears. Simon stops them, saying, “Everyone calm down! If you have any real questions, ask them one at a time.”

    Judas raises the issue of depending on others for their support, asserting, “We cannot rely on everyone equally. I’ve developed some ideas on how we can generate income to sustain our ministry in a reliable way.” Jesus says, “I appreciate that, Judas, but for this journey at least I want you to know what it means to rely fully on your Father in heaven,” gesturing upwards. He also explains that will benefit those whom they serve. While on this topic, Simon asks Jesus if it would be a good idea to appoint one of them as a treasurer to manage the few resources they have and anything they bring back. Jesus asks, “Do you have anyone in mind?” Matthew’s name is suggested as the obvious choice, but Matthew declines, saying he is not comfortable working with money anymore. He nominates Judas to be the treasurer. Judas promptly accepts, with Christ's approval.
    "Rely fully on your Father in heaven."

    Matthew says no to being treasurer. Judas says yes.

    For pairing up Simon and Judas are sent north to Caesarea Philippi, Andrew and Philip east to Naveh, Nathanael and Thaddaeus south to Perea, John and Thomas southwest to Joppa. When Jesus pairs up Big James and Little James, the group laughs at the comical sound of that. Jesus responds, “Come on, they can make it a thing—humor disarms people! West to the plains of Sharon.” When He pairs Matthew with Zee, the others express misgivings. Zee, the former Roman-hating Zealot, now learns that Matthew formerly worked for the Romans as a tax collector. They are to go down to Jericho near Samaria. Jesus states that Matthew now is no more a tax collector than Zee is a Zealot. He adds, “None of you is what he was. Remember that,” expressing confidence that Matthew and Zee, experiencing that truth more than the rest, will do and say great things together.
    The Former Zealot and the Former Tax Collector

    "None of you is what he was. Remember that."

    Jesus concludes, “You all have a lot to take in. Take a day to handle what you need to. Simon will reach out to you with final details.” As the group disperses, Simon walks over to his wife. He says this doesn’t change their family plans and that he can talk to Jesus about shortening his trip. Eden cuts him off, saying, “Not now! Do not talk to Him. I’ll be fine; I just need a  minute.” She turns and walks away.

    Thomas approaches Jesus, saying, “Rabbi, I thank You for believing in me. I want to ask Your blessing to ask for Ramah’s hand.” Jesus nods gravely, saying, “Aah, did you notice what direction I’m sending you?” Thomas recalls it is in the southwest near Joppa, which he now realizes is near where Ramah’s father, Kafni, lives. Jesus smiles and says, “You will complete your mission with John and then you may visit Kafni. Last I heard, Kafni was not a believer so maybe when you’re making a pitch for yourself, you can put in a good word for Me.” Jesus winks at Thomas, who laughs with relief and joy as they embrace.

    Thomas is surprised to see Ramah and the other women as he walks out of Simon’s house. Ramah approaches him and confesses she has some idea that he is planning to speak with her father, which leads to honest discussion of their feelings for one another. They plan to meet in Joppa after Thomas completes his mission with John so Ramah’s presence may help Kafni decide to agree on the match.

    Jesus walks out of Simon’s house. Little James has been waiting for Him. He says, “Master, may I have a moment?” Jesus says, “Of course!” James continues haltingly, “I, uh—forgive me, I’m not always confident to speak.” “Slow to speak; that’s a very good quality,” responds Jesus in a warm manner. James has an important issue on his mind: “You are sending us out with the ability to heal the sick and the lame, but—forgive me—I find that difficult to imagine with my condition, which You have not healed.” Jesus steps closer to Little James and asks, “Do you want to be healed?” “Yes, of course,” answers James at once, adding, “if that’s possible.” The Lord points out that James has seen enough by now to know it is possible. “Then why haven’t You?” asks James. Jesus says, “Because I trust you.” James is bewildered by that response.


    The Lord explains, “Little James, precious Little James, I need you to listen to Me very closely because what I’m going to say defines your whole life to this point, and will define the rest of your life. In the Father’s will I could heal you right now, and you’d have a good story to tell, yes?” “Yes,” says James excitedly, “that You do miracles!” Jesus reminds him that is a story dozens can tell now and hundreds later, even thousands. Then He says, “But think of the story you can tell if I don’t heal you now. To know how to still praise God in spite of this, to know how to focus on all that matters so much more than the body. To show people that you can be patient with your suffering here on earth because you know you will spend eternity with no suffering. Not everyone can understand that. How many people do you think the Father and I trust this with, hmm? Not many."
    "Think of the story you can tell if I don't heal you now."

    Little James gently interrupts with tears, saying, "But the others, they're so much more—" As his voice catches, Jesus tenderly asks, "More what?" James answers, "I don't know, stronger, better at this?" Jesus, looking grave, says, "James, I love you, but I don't want to hear that ever again." James blurts out, "I know how easy it is to say the Psalm of David that I am 'fearfully and wonderfully made,' but it doesn't make this any easier. And in this group, it doesn't make me feel any less of a burden." "A burden!" Jesus repeats in wonder. "First of all, it is far easier to deal with you and your slow walking than it is to deal with Simon's temper!" That makes James laugh a little. "Are you fast?" continues Jesus. "Do you look impressive when you walk? Maybe not, but these are things that the Father doesn't care about! You are going to do more for Me than most people even dream. So many people need healing in order to believe in Me, or they need healing because their hearts are so sick." Jesus places His hand right on James's heart for a moment and says, "That doesn't apply to you. And many are healed or not healed because the Father in heaven has a plan for them, which may be a mystery. And we remember what Job said, 'The Lord gives and the Lord takes away.'" James joins Jesus in finishing the rest of Job's affirmation of faith: "Blessed be the name of the Lord."

    Jesus steps forward, holds James gently by the shoulders, and says, "When you pass from this earth and you meet your Father in heaven, where Isaiah promises you will leap like a deer, your reward will be great. So hold on a little longer, and when you discover yourself finding true strength because of your weakness, and when you do great things in My name in spite of this, the impact will last for generations. Do you understand?" James, through a few tears, answers yes and thanks Him. Jesus lets him go and says, "Whew, a man like you healing healing others!" James laughs. Jesus continues, "Oh, the sight! I can't wait to hear your stories when you return. Shalom, My son." James smiles hopefully and returns the wish of peace. "And James," adds Jesus, "remember: you will be healed. It's only a matter of time." James smiles, looks up to heaven, and says his own whew as Jesus walks away.
    "Your reward will be great."


    "You will be healed. It is only a matter of time."

    At night in Capernaum, Matthew toward his beautiful former residence with its golden doors. Standing on watch nearby is Gaius, the Roman official who served as Matthew's bodyguard when Matthew was a tax collector. They say hello as they notice one another, but Gaius pleasantly surprises Matthew by also attempting to say Shalom. Gaius is not at all the same man he was in the early parts of Season 1, when he treated Matthew and all Jewish people with haughty Roman contempt! He asks if Matthew is moving back in. Matthew says no, but tells him the house will be used for the ministry. "By friends of yours?" Gaius inquires. Once-friendless Matthew smiles and says, "Yes, I suppose you could say they are friends of mine. I doubt the neighbors will like it." Gaius says, "As long as order is kept. And as long as their friends of yours, I'll make sure—" and then, almost as if embarrassed by seeming too familiar or partial, downplays his kindness by saying public safety is his job. Matthew, obviously touched, smiles humbly and inquires, "Are you well?" "Never better," answers Gaius, perhaps too quickly. "Yourself?"

    Matthew starts to answer, but stops when he notices his fellow apostles approaching behind Gaius, who turns. Matthew assures him everything is okay: they're there merely to eat before being sent away from Capernaum for missionary work. Gaius inquires how long. Matthew starts to say, "We don't know," but then stops, looks up at Gaius, and says, "It will be dangerous. I must go now." Gaius looks him in the eye and says calmly before leaving, "Trust your wits, Matthew. I will see you around." 

    The apostles are by now standing in a circle. Matthew says, "Welcome to my home that I no longer live in." He hands the key to Simon, who steps forward to address the group: "Can I say the hard part first? This may be the last time we're all together for awhile." Big James asks, "What's the easy part?" Simon responds, "Who said there was an easy part? I just held my wife as she tried to accept the idea that I will be the one making Pharisees and Romans upset the way Jesus does! It scares her." "But not you?" asks Andrew, his brother. "Of course it does," answers Simon. "The unknowns are overwhelming," volunteers Philip. "Are we ready?" asks Thaddaeus. "I'm terrified," volunteers another. "I'm not afraid," says Zee, which prompts Simon to state that Zee isn't afraid of anything, eliciting a few laughs that ease the tension somewhat.


    Simon asks Philip, who has done missionary work with John the Baptizer, if he has anything to say. Philip says, "Well, I've done a little preaching, but I've never done anything like this. All I can say is it's scary when you upset powerful people, but it's worth it." Heads are nodding. John, feeling encouraged, says, "This is what we signed up for. We may not have known it at the time, but we go where He sends us." Simon adds, "Look, Master has told us what to do. We've seen how He does it so we have what we need. Whoever you go with, let's stay strong together. I'm sure He put us together with our partners for a reason. Let's make the most of it."
    "It's scary when you upset powerful people, but it's worth it."

    "We go where He sends us."

    He asks them to gather around closer, each standing next to his partner, all arm in arm. The he says, "When I was with Eden, a Psalm of David came to mind, the one when he fled from Absalom. I shared it with Eden as a reminder because she was fearful. I think we need it too: 'O Lord, how many are my foes! Many are rising against me; many are saying of my soul, "There is no salvation for him in God!'" The rest of the apostles join in unison: "But You, O Lord, are a shield about me, my glory, and the lifter of my head! I cried aloud to the Lord and He answered me from His holy hill. I laid down and slept. I will not be afraid of the many thousands of people who have set themselves against me all around. But arise, O Lord, and save me, O my God, for You strike all my enemies on the cheek! You break the teeth of the wicked. Salvation belongs to the Lord! Your blessing be on Your people."
    Psalm 3: "O Lord, how many are my foes!"



    The Apostles with Their Two-by-Two Partners


    Season 3, Episode 3: Physician, Heal Yourself

    Watch for Free.

    We get to imagine what Jesus was like as a toddler with tender scenes of his young mother, Mary, in the company of other moms and babies in Nazareth as they play with their children, including the siblings Lazarus, Mary, and Martha (described in Scripture as living in Bethany near Jerusalem as adults). Young Joseph comes in and joyfully lifts up his Son high. Mary greets him warmly.



    Jesus, as an adult, walks into town cheerfully as dusk approaches. When He reaches His mother's door, He knocks rhythmically. Mary opens the door with delight and wishes Him L'shana tova, Happy New Year. He returns the greeting and they embrace. Jesus kisses the mezuzah by the door. He washes His feet first and then washes His hands while praying softly as Mary sets a fresh loaf of challah on the table. Before they eat, they pray out loud together, "Blessed are You, Lord our God, King of the universe, who has kept us alive and sustained us and brought us to this holiday season."


    Jesus inquires gently about two of His brothers, saying, "So no James and Jude?" Mary responds hesitantly, "Well, they felt it was best to celebrate in Sepphoris while You were here just to avoid conflict." Jesus says sadly, "I understand." Mary adds, "I think it's hard on them, especially with so many people here excited to see You. Everyone's been hearing about what You've been doing, the signs and wonders, and You know how the boys feel about that."


    Mary wants to know how Jesus's students are doing so she can pray for them better. She specifically inquires about Andrew since he was not doing well the last time she saw him, but Jesus is able to tell her the good news that visiting John the Baptizer helped Andrew immensely. He tells her, "They are all doing quite well right now. I've sent them out on missionary journeys to our people. The women are in Capernaum, helping James and John's father start a new olive-oil business to help support the ministry." Mary asks about Thomas and Ramah. Jesus wants to know, "How did you know there was interest in betrothal?" "I have eyes, haven't I?" says Mary with a laugh Jesus shares. "I could tell they were in love at the wedding." Jesus responds, "I would love to see them betrothed; they are both faithful followers. "

    Mary asks if Jesus is ready for tomorrow with so many people eager to see Him, surprising Him with the welcome news that Lazarus and the sisters will be among them. "Ah, that's wonderful," says Jesus. "I haven't seen Laz in a while. Oh, that will be fun!" Before retiring to bed, Jesus places His hand on His mother's arm and says mysteriously, "Eema, I'm going to need the box while I'm here. Do you know where it is?" Looking stunned, she says, "Now? Are You sure this is Your last time here before—" Jesus states, "I believe My time is coming." "I don't know that I'm ready," says Mary. "I know how you feel," says Jesus, "but you also know that I must do the will of Him who sent Me." Mary agrees and says, "I miss Your father most during the celebrations." Then she tells Him the box is near His bed and assures Him she will be fine. He wishes her laylah tov, a good night.


    Jesus sighs with familiar recognition as He parts the curtain into His room, which is shared with two sheep, and wearily climbs up to His sleeping quarters. He picks up the simple carved wooden box on His bed table and sets it on His lap, slowly opening it. He smiles as He stretches out and examines the object inside: a small animal's bit and bridle. Then, becoming almost tearful, He looks up and says softly, "Soon."





    Jesus Thinks of What Is Coming

    In the morning the celebration begins with the crowds gathered and swaying the tune of drums beating and shofar horns blaring. Young and old participate in various sports competitions. The first people to greet Jesus and Mary as they walk into the gathering with covered plates are Dinah and Rafi, parents of the bride at the wedding in Cana, where Jesus turned water into wine as a special wedding gift. A man covers Jesus's eyes and says, "Guess who?" Jesus says, "Oh, I was wondering when this was coming," and warmly greets Lazarus, Mary, and Martha. 



    Greeting Dinah and Rafi from the Wedding at Cana (John 2).

    Jesus's Dear Friend Lazarus

    Mary and Martha, the Beloved Sisters of Lazarus

    Lazarus says in a lighthearted way, "You look good. Looks like this rabbi thing is starting to treat You well, but You still have no home!" Jesus tells him He has all that He needs. We learn that Lazarus is a businessman in Bethany. He says to Jesus seriously, "I'll give You credit, You never wavered, and being a rabbi like You are with the lack of schooling You got—amazing!" Mary asks eagerly, "So are You really doing miracles?" Martha interrupts her, insisting, "Mary, be delicate!" Lazarus adds, "Forgive Mary for being, well, Mary. But as is her custom, she puts into words what we are only thinking. Is what we're hearing true?" Jesus wants to know what they've been hearing. Lazarus tells Him, "That You turned water to wine, healed hundreds in places like Syria, that You recently preached to thousands some sermon people are still talking about, and that You made some friends in Samaria—which we need to talk about!—while making enemies in places that we actually like, and not unimportant enemies." Jesus laughs. 

    While Lazarus starts to boast about how he knows everyone and everything, Mary interrupts, saying, "So it's true!" Lazarus says, "You're the greatest rabbi who ever lived?" Jesus responds, "Well, there's still a lot of work to be done." Now Lazarus laughs, saying, "Still with the humility—I love it! Mary says earnestly, "We also hear that some are saying, and You are not denying," when Martha cuts her off again.

    Lazarus Gets Serious

    Mary Is Eager to Learn More

    Bossy Martha Cuts Her Off

    Lazarus leads Jesus away from his sisters to ask a private question when he greets Rabbi Benjamin, Nazareth's senior official, and his wife, Leah, who are walking toward them. Leah responds warmly, but not Rabbi Benjamin. Lazarus comments, "Everyone is talking about Nazareth's big success story, and it's not me anymore!" He asks Leah what she has heard. Leah repeats some of what Lazarus said, but adds that much of what she heard has surely been mixed with gossip, including that Jesus claimed to be the Messiah. Leah assures them she shut that down, saying, "Not the humble Jesus I know! Have some apples and honey." Jesus takes an apple slice, dips it, and says, "Of course, for a sweet New Year."

    A Sweet New Year

    Lazarus ventures to ask, "Rabbi Benjamin, with all the excitement about Jesus being here, wouldn't He be the perfect man to read the Scripture and share the instruction in tonight's service?" Leah says she thinks that's a wonderful idea, but Benjamin sounds reluctant. Lazarus tells him, "I know He wasn't your favorite student and that He did not go to Bet Midrash—" Jesus interrupts in a friendly way, saying, "All right, Lazarus, he understands." Rabbi Benjamin says, "Today we celebrate the creation of the world, but tonight and Rosh Hashanah will be more serious." Persistent Lazarus says, "Don't you think it would be good for everyone to see how much Jesus has learned from your teaching. It might encourage the children to pursue a similar path, yes? Jesus, what do You think?" Jesus answers, "I would be happy to as long as Rabbi Benjamin is comfortable." Benjamin responds, "I suppose it could be profitable to learn what Adonai has been revealing in the Scriptures to You." Wily Lazarus blurts out, "Then it's settled! So wise and humble of you, Rabbi Benjamin! Everyone will appreciate it. Jesus, do You think You can come up with something impactful?" "We'll see," answers Jesus.


    Before Rabbi Benjamin changes his mind, Lazarus quickly ushers away Jesus  to a trigon ball-catching game. It's not something Jesus likes or is good at, but He plays it to humor Lazarus, who soon wins. Lazarus tells their companions that Jesus will be delivering the Scripture and interpretation that night, which is His strength. As Lazarus and Jesus part company, Lazarus tells Him He is looking forward to answers to many questions. Jesus says, "Well, be careful what you ask for!"

    As twilight comes, the synagogue is packed,  women on one side and  men on the other. Jesus is adorned in a tallit, a prayer shawl. Rabbi Benjamin walks up to the reading podium with his arms stretched wide, praying, "Blessed are You, Lord our God, King of the universe, who has kept us alive and sustained us for another year, who bestows kindness, restores, and redeems. Praise to You, Adonai our Lord, Sovereign over creation, who has chosen us from all the peoples. May Your blessings be upon all who seek You earnestly. Bring joy to Your land and gladness to Your city. In Your mercy, bestow on us a prosperous year, a bountiful harvest, and the promised arrival of Mashiach, Your Anointed One, the Son of David." Jesus has His eyes toward heaven during that prayer. The congregation responds amen at its conclusion. A man sounds the shofar with several short notes and then a long one. Rabbi Benjamin says, "Thank you for that call to repentance and rest. And now for the reading and interpretation, we have with us Jesus bar Joseph. He was one of my students in Torah class and we've heard reports, some of them very positive, of His rabbinic journeys."

    Jesus steps forward and thanks him, saying, "You know, it is not easy to share in front of Nazareth's pre-eminent Rabbi, but I will do My best." Benjamin nods and an assistant lays a heavy scroll on the reading podium. Jesus kisses the fingers that He lays on the scroll, announcing, "A reading from the scroll of the prophet Isaiah." He looks at where the scroll is opened to and then looks up to heaven, pausing a moment in prayer. Jesus gently shakes His head affirmatively, takes up the metal stylus or yad to guide His reading, and begins, "The Spirit of the Lord God is upon Me because the Lord has anointed Me to bring good news to the poor. He has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and recovery of sight to the blind; to the opening of the prison for those who are bound, to proclaim the year of the Lord's favor." 

    Jesus Reads from the Scroll of Isaiah (Chapter 61)

    Jesus puts down the stylus, rolls up and hands back the scroll to the attendant, and sits down in the chair provided to give the interpretation: "The fulfillment of this Scripture, as you have heard it, is today. This is the year of the Lord's favor. This is a year of Jubilee, a year the poor, the brokenhearted, the captive, and the blind are offered redemption. Here, now." Rabbi Benjamin, looking disturbed, asks, "Jesus, please explain why You stopped the reading before Isaiah spoke of the Day of Vengeance of our God, especially during a time of such oppression." Jesus answers, "The Day of Vengeance is in the future. I'm not here for vengeance; I'm here for salvation." Murmurs begin in the synagogue. Benjamin says what the murmurers are obviously thinking: "You're here for salvation! What are You saying?" Mary of Bethany smiles. So does Jesus, answering, "You know what I am saying." Dinah, sitting next to Mother Mary, looks disgusted, as does Rafi sitting across from her, even though Jesus's turning water into wine at their daughter's wedding was a great favor to them. Jesus continues, "This year of the Lord's favor is not about release from financial debts; I'm here to provide release from spiritual debt."


    Rabbi Benjamin says in a disapproving tone, "We're the chosen seed of Abraham: we don't have spiritual debt!" A member of the congregation says, "We have been hearing about the wonders and miracles. Are You claiming to be more than a rabbi, more than even the Baptizer?" Jesus sighs and says, "No doubt one of you will quote Me the proverb, 'Physician, heal yourself!' The things we've heard You did in Capernaum and Syria do here in Your hometown, yes? I get it: it's always easier to accept hard truth, and even greatness, from strangers than from those you know well, especially those you knew as awkward teenagers or even as adults, as some of you saw earlier today. But this brings up an important truth: no prophet is acceptable in his hometown."


    Trying to Explain God's Love for All Kinds of People

    Rabbi Benjamin warns, "Be careful what You call Yourself." Another man, saying this should be easy to prove, calls on Dinah and Rafi to speak about what they saw at their daughter's wedding. Rafi says, "Yes, we saw it but He did not claim this!" Rabbi Benjamin, his voice rising, says, "A true prophet from Adonai would not deny His own people signs and wonders!" Jesus, sounding stern, replies, "Listen carefully: When a great famine hit Israel during the days of Elijah, three years and six months, there were many widows, yes? And we know how the Father cares for His chosen people, especially widows, but Elijah was sent to none of them. Instead, he was sent to a widow in Sidon, in Zarepeth, a Gentile woman. Martha, what happened?" Martha answers, "She gave up her las flour and oil for one more cake and gave it to Elijah." "Why would she do that?" Jesus asks. "Elijah told her the Lord said to do so." "Yes!" says Jesus, "the Lord said He would make it so that her flour and oil would never run out until the famine ended, and she believed—a pagan Gentile in a pagan land! And she was hungry enough to know she needed God and to obey Him. So God sent Elijah to multiply her food."

    Jesus Is Pleased by Martha's Answer to His Question

    "What about Elisha and Naaman?" continues Jesus. "There were many lepers in Israel during this time, but none of them were cleansed except Naaman, a Gentile soldier, a Syrian, an enemy of the Lord's people. But he was so desperate, he trusted Elisha and his leprosy was cleansed. You may be the chosen seed of Abraham, you may be the people of the covenants, but that will not bring you My salvation. If you cannot accept that you are spiritually poor and captive in the same way that a Gentile woman and a Syrian leper recognized their need—if you do not realize that you need the year of the Lord's favor, then I cannot save you!"


    Brokenhearted over His People's Hardheartedness

    "Who do you think you are?!" asks a congregant. Rabbi Benjamin's wife, Leah, says, "This is what Hannah talked about: that He even called Himself the Messiah!" Rabbi Benjamin himself asks, "Are You claiming to be the Messiah or are You merely claiming to speak for the Lord as a Prophet?" Jesus accurately answers, "Yes." Mother Mary gasps as Rabbi Benjamin states, "You are a false prophet!" Lazarus, trying to act as a peacemaker, stands up and says, "That is quite a thing to say! Jesus, maybe we should leave." The crowd is not interested in peace. Rabbi Benjamin quotes from the Book of Deuteronomy, "But the prophet who presumes to speak a word in My name that I have not commanded him to speak, that same prophet shall die." Lazarus tries to stop what is going forward, but Jesus places His hands on Lazarus's shoulders and says, "It's fine." Then He whispers something into Lazarus's ear and says, "Yes?" Lazarus nods his head affirmatively. Rabbi Benjamin steps directly in front of Jesus and says, "If You do not renounce Your words, we will have no choice but to follow the Law of Moses." Jesus steps closer to him and says, "I am the Law of Moses."


    Not All Are Hardhearted, But Instead Have Ears to Hear What God Is Saying

    Jesus Asks an Important Favor Regarding His Eema (Mother)

    The crowd erupts into a frenzy, tearing off Jesus's prayer shawl and ushering Him out of the synagogue. Mother Mary screams no, but Lazarus grips her and leads her to safety. Rafi and the other men firmly lead Jesus through the city to a high hill on the outskirts, intending to throw Him down to His death. Rabbi Ben Joseph pronounces, "Jesus bar Joseph, because You have repeatedly prophesied falsely and have offered no denial of Your blasphemous claims, there is no need to escalate this to the authorities. Do You stand by all that You said?" Jesus answers, "I think I was pretty clear." Rabbi Benjamin says, "Your father, may he rest in peace, was a righteous man. Your mother is a good woman. We take no pleasure in this shame You are bringing to their name, nor the grief this will bring upon Mary. But as from the Law of Moses, whose life and words You have spat upon today, your sentence is death." As Rafi and a man named Aaron move forward to throw Jesus down, Jesus steps right up to them and says to them and Rabbi Benjamin, "This isn't going to happen. Not today." Then He walks straight through the crowd with them watching Him pass by and doing nothing to stop Him.







    Jesus walks through what is now night and stops in front of a cave tomb with a large rock covering the entrance. He puts His hand on the rock and remembers His foster father, Joseph, laboring in his workshop when Jesus was a boy learning to read the Scriptures out loud. In fact, young Jesus is reading the same passage from Isaiah 61 that got Him in so much trouble a few minutes ago as an adult. Joseph listens intently as he works, offering correction, explanation, and encouragement. He also lets Jesus help him in his carpentry.



    Jesus, Learning to Read the Same Isaiah Text (chapter 61) for the First Time

    Joseph Explains What Brokenhearted Means


    Joseph Lets Young Jesus Help Him in the Shop

    Joseph says, "Jesus, I have something very special to show you. Go grab that box over there in the corner." It is the same mysterious box the adult Jesus asked Mary for. Joseph touches the box with reverence, saying, "Listen carefully, huh? This is a mule's bit and bridle. You have seen such a thing before, but this one is very special." Young Mary happens to walk into the work area as Joseph is explaining. She stops, smiles, and listens quietly in the background.


    Joseph continues, "Over a thousand years ago, when our people were finally set free from slavery, as they were leaving, one of our ancestors of the great tribe of Judah used this very bit and bridle to lead his mule laden with supplies out of Egypt. Of course, the mule eventually died, and everything was lost to the wilderness, but this was in his hand when he escaped, so he kept it. The men in our family have handed this down for 40 generations as a remembrance of our bondage, but more importantly, Jesus, in remembrance of being led to freedom into the Promised Land. It's old and it's not beautiful, but my father handed it to me to own, as I am handing it to You. We always joked, 'Who knows? Maybe one of us will need it one day!' I do not suppose You will bear a son, so maybe it will end its journey with You. But I cannot leave this earth without passing it on." 


    Passing on a Family Legacy from the Exodus

    Young Jesus takes it solemnly and says, "Thank you, Abba." Joseph continues, "Jesus, I know that I am not Your father in the same way that Your friends' fathers are. We've talked about this, you understand?" Jesus nods yes. "But the privilege and the blessing," Joseph says, "of stewarding Your life here on earth for the short time that I was granted is the greatest honor and gift I could ever ask for." He hugs his Son and says, "I pray that I have done right by You, Jesus, hmm?"

    "Thank you, Abba"

    Thankful for the Privilege of Shepherding a Precious Life

    Adult Jesus, at the tomb, weeps softly as He remembers this wonderful man. Lazarus and Mother Mary approach. Mary embraces Jesus, relieved to see Him. "It's not that time yet," He tells her. Tears immediately spring to her eyes, but she nods affirmatively. Jesus thanks Lazarus, who hands Him His leather backpack, saying, "It's got everything, plus some food." Jesus takes out the mule's bit and bridle that Joseph gave Him years ago, examining it for a moment, before He turns to Lazarus, who says, "That was interesting! Are we going to get a chance to talk about it more anytime soon?" Seeing that Jesus doesn't seem inclined to answer now, he says, "Well, You just let me know then."

    Jesus puts His hands on His mother's shoulders, telling her, "I had to say what I did today. I know it was frightening, but even they must hear it." "I know," says Mary, but why here?" looking at her beloved husband's tomb. "I wanted to see it one last time," explains Jesus. "I'm not coming back here, obviously." Lazarus says, "Next Rosh Hashanah, come to Bethany." Jesus says, "Eema, maybe you should leave for a little while until things calm down. Tell the boys you will go to Bethany." Lazarus smiles warmly and says, "Mary and Martha will be so excited!"



    Looking Forward to Extending Hospitality

    Jesus looks up to heaven momentarily and holds back a sob. He gently takes hold of the bridle in His hands and says, "I was remembering when he gave this to Me." Mary smiles, suddenly remembering as well. "There is no turning back now, not after today," adds Jesus. "I know," says Mary. "What's the bridle for?" asks Lazarus. "You'll know soon enough," says Jesus. Mary reaches out for His hand and says with resolve, "Soon," a word that Jesus echoes.

    Jesus and Mary Remember Joseph and His Legacy

    Jesus and Mary Know His Time Is Coming Soon

    Season 3, Episode 4: Clean, Part 1

     

    Watch for free.

    The last episode ended with the 12 apostles praying together before going out in pairs to preach and heal as Jesus's representatives. This episode opens in black and white, depicting what is now already past, with wordless depictions of each team hard at work obeying their Lord's instructions: Thomas anoints a blind woman's eyes with oil and John prays for her, sharing her and her family's joy as she is healed. 

    Andrew preaches with joy to a diverse crowd as Philip listens with a baby on his knee and a little girl to his side. 



    Nathanael and Thaddaeus preach and bring healing to a woman who had been deaf. 

    Judas and Simon speak one on one to a crowd assembled to watch a Roman pagan priest engage in augury, soon forming their own audience. 


    As Big James preaches, Little James reaches out to a lame man, placing his hands on the man's leg and holding his hand for him to stand on his restored limb while Little James himself still needs to use a staff to stand. Big James commends Little James for that great act of faith and healing.


    A man unlocks a padlocked room. Zee enters and wrestles a demon-possessed man while Matthew anoints the man's head with oil and commands the demon to go. It flees immediately, to the great relief of the man and his family. 



    Returning to Thomas and John, we hear them teaching the first part of the Lord's Prayer to a new group of disciples among the people who witnessed the healing of the blind woman. Then we hear Andrew and Philip, Nathanael and Thaddaeus, Simon and Judas, Big and Little James, and Matthew and Zee finishing the rest of the Prayer with their groups of new disciples.




    John and Thomas preach to a crowd in a desert area.

    Andrew and Philip are forced out of town by an angry mob.

    Thaddaeus anoints a sick woman on her bed, who immediately leaps up to everyone's astonishment.

    Judas casts out a demon from a woman cowering in the corner of a dark room.

    Little James preaches to a group as Big James listens.

    Matthew preaches while Zee holds up a man leaning on a crutch, who then casts it away when he realizes he is healed. Zee smiles back at Matthew.

    The apostles are now back home in Capernaum. We see a rabbi on Shabbat in the synagogue  reading a biblical text on cleanliness, saying, "Whoever touches the discharge shall wash his clothes, bathe himself in water, and be unclean until evening." As he continues, we see Big James and John entering the synagogue, joining their father, Zebedee, and the other apostles.

    A commotion is heard outside so Rabbi Yussif moves swiftly to investigate. He learns that the town's water supply has become contaminated. It could take weeks for the condescending Romans to fix the problem. Yussif inquires what materials they need to get the job done.

    Yussif wastes no time. He appears before the synagogue administrator, Jairus, to appeal for a courier to bring building materials from Jerusalem to Capernaum to fix the cistern. Jairus is disturbed to learn of the water-supply problem since purification water is essential for the synagogue, but is greatly relieved and impressed to discover that Yussif paid for the materials in full since he and his wealthy family own a construction business in Jerusalem. Yussif, demonstrating genuine humility, tells him to be discrete with that knowledge. Jairus assures him he will and confidentially informs Yussif that he received a formal request from Rabbi Shmuel, stamped by Rabbi Shammai, for a detailed description of Jesus's Sermon on the Mount. He makes it clear to Rabbi Yussif that he read and believes what Yussif wrote earlier about the Sermon, but that the other rabbis are against Jesus. 

    Yussif, with the passage of at least a month by now, is inclined to think he was too enthusiastic in his report, but Jairus tells him he has been comparing Jesus's Sermon word for word with the Torah and studying messianic prophecies. Jairus says with conviction, "I am reeling, I see light, Rabbi! Torah spells out the coming of this Man. It's dogma and tradition that have misunderstood the picture from Scripture of a military figure. If everything you're saying is true, do you know what this means?" Yussif cautions him to be careful, but Jairus states, "It is more than just that He is a great new rabbi. You leaders and the Sanhedrin members might be so close to it that you cannot see the bigger view. He could be—I would sooner be unborn than return to ignorance of the contents of your letter!" 

    Rabbi Yussif asks, "Do you understand the consequences of what you are saying?" "Of course I do!" answers Jairus. "That is why I feel this way, and I think you meant it too." Yussif smiles and shakes his head affirmatively. "And Nicodemus?" asks Jairus. Yussif again nods yes and says, "Now you understand my dilemma." Jairus says, "I love our people, but I am leery of what the Order may do. Rabbi Shmuel made this request on behalf of the majority leader of the Sanhedrin. It will not be received with understanding." Yussif asks Jairus what he thinks should be done. Jairus humbly suggests he send as diluted a version of the Sermon as he can. Yussif agrees but states, "Knowing that the account I submit is inaccurate makes you complicit." Jairus smiles and repeats something Yussif said earlier: "Discretion, please." "On my life," Yussif answers, echoing Jairus.

    "Discretion, please!" says Jairus, echoing Rabbi Yussif earlier.

    The line at the well outside the city of Capernaum is long. Inside the city Simon finally returns home and surprises Eden. She at first is delighted to see her husband, but she quickly becomes frustrated when he seems more interested in taking a nap than in talking with her. Her frustration grows when Simon tells her the other apostles are coming by soon since they understandably want to talk about their two-by-two missionary journeys. He asks his wife if she can prepare more bread for when they come. Eden responds somewhat coldly, "I can make some more. I will stop by the well for more water." She knows how difficult that will be, but Simon does not. This begins a downward emotional spiral for Eden.



    On her way out with her water bucket, Eden meets a quirky young woman new to the town who washes clothes for a living. That woman, Veronica, shows Eden an obscure stream she discovered to do her washing that saves Eden from standing in the well line. 

    Jairus's pregnant wife and 12-year-old daughter, Michal and Nili, are cooking together as Jairus comes home to get a prophetic scroll. Nili greets him warmly and then returns to help her mother, but soon collapses from severe stomach pain. Jairus takes her in his arms and lays her in bed before running off for the doctor.


    As Veronica and Eden make their way to the stream, Eden commends Veronica for taking her along. Veronica is surprised, saying, "If people knew something that could help me, I wouldn't want them to withhold it, so why would I do the same?" As they get to work at the stream, Eden notices with alarm that Veronica has many blood-stained cloths to clean in a pile.


    Mary Magdalene and Tamar are inside Matthew's fancy house. Tamar expresses gratitude that Matthew allows them to live there, but criticizes his taste in home décor. When she talks of selling off Matthew's possessions to raise money for the ministry, Mary reminds her they discussed the possibility of selling off some of Tamar's lavish jewelry. Tamar states gravely, "I told you, it's not just jewelry. It's my family's story. Each piece belonged to one of my ancestors. I carry their lives with me, wearing them on my body." Mary responds, "I'm sorry, I'm trying to be sensitive, Tamar, but honestly that sounds a little pagan or like animism, which you may want to shed now that you're in this group?" Tamar counters, "It's not animism; it's honor. You don't know what I've been through." Mary says the same, but Tamar says insensitively, "I've heard rumors." "Ah!" says Mary, looking like she has been slapped. Tamar apologizes. Mary says, "I do have a past. As for the question of money, we should just leave it to Judas, the keeper of the purse."

    A knock at the door mercifully interrupts this tense discussion. It is Zebedee, wanting them to taste test his olive-oil sample. Tamar first apologizes to him for tearing a hole in his roof to let her paralyzed friend down to meet Jesus, but Zebedee cheerfully reminds her that Jesus said her faith was beautiful. Mary tastes Zebedee's olive oil, but tells him she doesn't know how to describe it. Tamar tries it and tells him plainly what she thinks, as is her practice: that it is rancid. Mary tries to soften the blow, as is her practice, but Zebedee welcomes the truth so he can make the best olive oil possible. Tamar is full of ideas since she is the daughter of one of the 7 princes of her people and very knowledgeable about olives. She reminds them about Joanna, who gave a large donation to Jesus's ministry and urged them to multiply her gift, which they can do through a well-run olive-oil business. Careful Mary says they'll will need to speak with Judas first. Impulsive Tamar says they should find him at once. Zebedee shares her enthusiasm and off they go.


    At Simon's house, all the apostles are seated around the table, swapping ministry stories. It soon becomes apparent that Big James and Eden are troubled. Eden remains withdrawn and uncommunicative, but James states clearly what is bothering him: that during his missionary journey he was saying and doing things he still does not understand. He's worried all this missionary activity is simply going to create more headaches, fuss, crowds, and scrutiny. Judas responds, "What, do you want to slow Him down?" Matthew also confesses he struggles to understand. Nathanael sensibly asks, "But did He require understanding? It seemed to be more about what we were doing." Little James adds, "When I was preaching, I could feel Him giving me the words." The others agree, including Big James, who says, "I said things I don't comprehend or live by. I felt like a fraud!" "I felt the same way, but it didn't bother me," says another. "I felt powerful, like I could do anything!" says John. "Yes, I did too, John," says Philip, "but isn't that dangerous if that is the feeling we hold onto?" John wants to know why. "Because He is the Messiah," answers Philip. Zee reinforces that point: "None of us is the Messiah." Eden says with irritation in her voice, "Instead of arguing about it, why not just ask Jesus when He gets back?" They don't know when that will be so John asks his brother if he can live with his lack of understanding until then. Meanwhile, Andrew is disturbed to notice that Simon and Eden seem distracted and upset, but unwilling to talk about it.






    Zebedee stands at the Capernaum dock, seeking to sell his fishing boat to a would-be buyer who respects Zebedee's integrity, but expresses his confusion that the best fisherman in town would try to sell his boat. Zebedee explains, "I met a Man who is no mere man. What am I working for? I have food to eat. I own my home." He points upward to God and says, "That's who I want to work for. I will make the best anointing oil this side of Sinai." 


    Zebedee wants to work for God.

    At the river, Veronica is hard at work cleaning laundry. Eden joins her. Veronica, thinking out loud about Eden's name, says, "The perfect place." Eden says, "I assure you, nothing about my home is perfect." To change the subject, she asks what brought Veronica to Capernaum from Caesarea Philippi. Veronica tells her she came to hear the Preacher. Eden merely says, "Oh." Veronica says, "Surely you were there?" "Yes," says Eden in such a way that leads Veronica to ask, "So you didn't like what you heard?" Eden says quietly, "I did. It's just that a lot has happened since then." She again changes the subject to Veronica's health. Veronica tells her she has suffered from a bleeding disorder for 12 years. Eden, incredulous, wonders how she could possibly survive. Veronica tells her it is a rare disease that just makes her weak. Eden realizes that is why Veronica is unmarried. "I'm un-everything!" says Veronica. "I haven't seen my parents for years. They won't allow me in the house. You better keep your distance: If you touch anything of mine, you'll be ritually unclean and unable to touch your husband for 7 days!" Eden says bitterly, "Oh, I assure you: I haven't been touching my husband." Veronica says, "There's no cure for my ailment. I spent all my money on doctors. No hope there." "So what do you do with no hope?" Eden wonders. Veronica clarifies, "I haven't lost all hope. There might be something I haven't done yet."



    Veronica still has hope.

    In the synagogue, Rabbis Jairus and Yussif talk about the water situation in Capernaum, which is increasingly urgent since Jairus learns from a doctor that contaminated water made his daughter sick. In addition, the Jewish women are currently unable to use the mikveh for their monthly cleansing. Jairus asks Yussif to gather every able-bodied student to collect water from rural wells and springs. Yussif says he will at once and asks if there is anything else he can do. Jairus confesses he is frightened about his daughter's deteriorating health, his emotions tempting him to wonder superstitiously if he is being punished by God for believing in Jesus of Nazareth. Yussif replies, "If you are, I have brought this on you. It's not too late to stop investigating and take it all back." Now it's Jairus's turn to be honest: "Taking it back would not change what I believe. I must go now!"


    Despite his fears, Jairus will not reject his newfound faith in Jesus the Messiah.

    Back in Jerusalem, the Sanhedrin members gather in the temple. Pacing nervously inside is Rabbi Shmuel. Coming before the podium is Rabbi Shammai, the conservative leader whom Shmuel warned about Jesus. Shammai tells the Sanhedrin, "I hereby propose a new decree that would extend to the four corners of Israel and to any Diaspora living beyond our borders: A scourge of false prophecy has bedeviled our people and is diluting our faith, belittling our credibility, and besmirching our reputation. This ... must ... stop! If any teacher supports teaching not by any known and respected rabbis, and especially invoking the messianic title 'Son of Man' from the prophet Daniel, shall be reported immediately to the regional Sanhedrin judges. If one is unrepentant, the high priest alone will adjudicate. All those in favor?" He raises his right hand, soon followed by what appears to be all those in assembly.






    Rabbi Shmuel looks elated and joins the rest of the Sanhedrin in applauding Shammai's decree. "Praise Adonai! What now?" says Shmuel to a fellow member. "Listen to the applause. We won the day. Great work!" he responds. Shmuel protests that the work has hardly begun and wonders out loud if this speech is merely political. "Not all. Now there is an edict," says his companion. "What good is an edict?" Shmuel wants to know. "It's almost as good as a law." is the response. "We can wait. If this Jesus is as much of a threat as you say, we will hear about it eventually." The man walks off. Shmuel looks about impatiently.



    Veronica approaches a tent with laundry she was hired to clean. As the man pays her and takes the bundle, he notices she is bleeding. The man cries out, "Unclean! You deceitful woman!" He tosses the clothes into her face, protesting, "Now I am unclean until sundown!" Veronica kneels and says humbly, "I'm sure that will be very difficult for you, sir." "Get out!" demands the man harshly. "You are not to be in the street and among us! Shame!" As Veronica weeps and leaves, the man informs his wife he must wash himself in the nearby Sea of Galilee, also known as Lake Gennesaret. 





    Meanwhile, Simon tells Eden privately in their home that he knows something is bothering her and is willing to apologize if he has done something wrong, but he needs to know what it is first. Eden says angrily, "Maybe it's what you haven't done, Simon!" Naturally Simon wants to know what that is, but she says she doesn't want to be the one to have to tell him. There's a knock at their door. Eden opens it and Jesus is there, smiling and wishing them a good evening. Both Eden and Simon are awkwardly silent at first. Simon manages to say, "Evening." "Just evening—not good?" says Jesus. "You might say that," answers Simon honestly. In walk the rest of the apostles, one of whom slams the door upon hearing the crowd's excited recognition that Jesus is back. People start banging on the door. Zee calls out, "Please, you must go: This is a home! Have respect, please!" Simon looks distressed and blurts out to Jesus, "So this is what it's going to be like now?" Andrew, shocked, says, "Simon!" "I'm sorry, Master," says Simon to Jesus. "It's just upsetting that after a long journey I come home, and my house is not a home: It's a meeting place and a forum!" Jesus says, "A house cannot have many functions?" Simon, in no mood to argue, holds up his hands and storms out of his own house. Andrew says, "Brother!" and starts to follow, but Jesus puts a hand on him and says, "Let him go. Simon has a few things he has to work out himself." Mary seeks to console Eden, who is visibly troubled.







    Simon wanders into the outdoor area of the synagogue by the broken water cistern in the middle of the night. He is surprised to see Gaius there and in household dress instead of soldier attire. Simon just stares at him. "What are you looking at?" asks Gaius. "Sorry," says Simon. "I've just never seen you without a sword." "I am armed," Gaius informs him, "and I still hold authority." Simon says quickly he is not questioning that. Gaius continues, "The only time I see you anymore is on the heels of that exasperating Preacher." Simon confesses, "At the moment, I'm finding it a little exasperating too." "You're in good company for once," responds Gaius. Simon shakes his head and says, "I didn't mean it; I'm very tired."



    Sitting down, Simon picks up a nearby rope and keeps his hands busy tying and untying sailor's knots. He ventures to say, "This broken cistern is a problem: long walks to the well, and the Sea is not drinkable!" Gaius says, "You are on a roll tonight! My boss just told me the same thing." "Are you going to fix it?" asks Simon. "Are you?" asks Gaius. "I meant no offense," says Simon, "but isn't it a civic matter?" Gaius informs him that Quintus does not want to pay for it. "Then I would say we're at an impasse. Seems like the theme of the night," observes Simon. "What theme?" asks Gaius. "What are you doing out here at this hour?" Simon manages to mutter that he was out on a walk. Gaius chuckles, sits down, and pulls out a flask. He asks, "What does impasse mean?" Simon answers, "It's like a road that's blocked." "Like you're stuck because you can't undo something you already did," says Gaius. "No," says Simon, "because you can't undo what you don't know that you did."


    Gaius sympathetically offers his flask to Simon, but Simon says, "No, I can't drink from a vessel that's—" Gaius groans, "Ah, you Jews! Your rules make your lives very complicated." Simon responds, "Well, Jesus will undo some of that. He reminds us what we live for." Gaius states, "Well, He's known for performing miracles or the appearance of miracles. Why doesn't He just miraculously fix this cistern?" Simon says, "You'd have to ask Him that." "How about you do it for me?" suggests Gaius. "I'm not inclined to speak with Him at the moment," confesses Simon. Gaius says, "I can relate to that, not wanting to speak to the boss," drinking liberally from his flask. "Quintus is ready to burn the town down. If you're back in Capernaum, does that mean Jesus is back too?" "You don't really think I would tell you, do you?" says Simon. "You better hope to your God that Quintus doesn't find out. I know that Matthew is back," says Gaius. "My other favorite person!" says Simon sarcastically. Gaius laughs and says, "I get that, but 20 denarii says you end up liking him." Simon tells him, "I don't gamble anymore, and I don't take advantage of Romans."




    Gaius advises Simon to lay low at home for awhile, but Simon responds, "I don't particularly want to be in my home right now." Gaius, thinking about that, suggests Simon could accomplish that and distract Quintus by fixing this cistern. "With what?" asks Simon. "The synagogue will be getting materials within a day," says Gaius, "and you seem to be the sort of man who needs to be doing something with his hands," having observed the sailor's knots Simon has been fashioning. "That's a lot of work," says Simon. "Well, I can oversee the labor," says Gaius. "You're drunk!" observes Simon, who quickly adds Sir to show some respect. Gaius quickly moves from a scowl to a laugh, admitting, "Maybe a little, but don't think I haven't noticed that through the course of this conversation, you have tied at least 8 knots." Simon hands over the rope and Gaius ties one of the knots, explaining that his grandfather was a sailor. He doesn't know the names of the knots, but he ties some more and Simon tells him what they are: the turn hook, the double stopper, and the snake in the hole. Simon says he is impressed. Gaius tells him, "Be here in the morning. I'll talk with the synagogue administrator about the materials." He gets up to leave but then turns around and adds, "If this trouble of yours at home has anything to do with the wife, all I can suggest is you should get used to saying 5 words: "You are right. I'm sorry." Gaius nods kindly and walks away.





    Back at Jairus's home, Michal relaxes after kitchen work with something to drink, but then asks, "Jairus, have you checked on Nili?" Jairus answers that he has not in awhile. Michal rises and says, "I'll do it." Carrying a candle, she walks up the stairs and enters Nili's room. Suddenly she calls out to Jairus in terror.



    Season 3, Episode 5: Clean, Part 2


    Watch for free.

    This episode begins with a parental advisory that the opening scene may be too intense for some younger viewers. That is because it shows two women struggling down a Capernaum village street in the dead of night, one of them in great pain. We are told this incident took place 2 weeks before the 12 apostles returned from their first missionary journey. The women bang desperately at the door of the town doctor. Soon the woman in agony is on his kitchen table, bleeding profusely from a miscarriage. The doctor’s wife strips the sheets from their bed because that’s all that’s left to stop the bleeding. Now we see that the woman who just lost her baby is Eden, wife of Simon, accompanied by her mother, Dasha, whom Jesus once healed from a deadly fever.

    Moving forward to the present time 12-year-old Nili, daughter of Jairus, the synagogue administrator, is on her sickbed, growing worse from a deadly illness that came from Capernaum’s contaminated water. The doctor examining her tells her parents he doesn’t think he can do anything more to help her. Jairus’s wife, in a state of denial, kneels by their daughter, repeatedly urging her to breathe.

    The doctor calls Jairus aside and tells him he thinks arrangements need to be made, which in that culture meant calling in a rabbi and professional funeral assistants on standby for imminent death. “You know the traditions,” he says, “for Rabbi Judah said even the poorest mourner must hire at least two flute players and one wailing woman. You simply tell me how many of each you can afford and I will make the arrangements.” Jairus grips the doctor’s shoulders and says, “No. Please don’t do anything unless she dies. I will be right back.”

    At the same time, early in the morning, Simon finishes dressing as he silently watches Eden working in the kitchen. He packs himself a lunch and grabs his toolbox. Simon turns toward Eden by the front door and says, “Whatever it is, you are right. I’m sorry.” Eden barely looks up and scoffs, “Whatever it is?” Mildly shaking her head, she returns to chopping fruits and vegetables. Simon leaves.

    At the Zebedee household, James enters the breakfast area refreshed. He, John, and Zebedee discuss John’s missionary partner, Thomas, on his way to Tel Dor to visit Ramah and ask for her hand in marriage. Her father, Kafni, is a vintner who currently rejects Jesus’s ministry, but Ramah is patiently ministering to him and others, continuing her Torah studies and eagerly anticipating Thomas’s visit. From that topic Zebedee makes the stunning announcement to his sons that he sold his fishing boat to go into the olive-oil business.

    James and John feel guilty, wondering out loud if they’re leaving to follow Jesus had something to do with that big decision. In a way it does, Zebedee explains: “My father died waiting for the Messiah. I turned his boat into a fleet, raised you boys, fed a hundred families, went to synagogue, and waited for the Messiah. My legacy was waiting for the Messiah until you boys got your real jobs. All your lives led to this. He chose you,” Zebedee says proudly, patting his sons on their shoulders. “Now I’m free to try something new, right?” he adds. James and John agree. Zebedee embraces them, Salome looking on with pride and joy. He asks them to wish him luck as he leaves to buy an olive grove.


    Nathanael and Thaddeus are walking through an unfamiliar desert ravine with empty water buckets tied to yokes across their shoulders. On their way to the desired steam Thaddeus spots bloodstains. He and Nathanael follow them cautiously to a tent, where they meet Veronica, the woman with a blood disorder who befriended Eden. When they learn of her 12-year affliction, Nathanael wonders if Jesus would help her. Thaddeus reminds him that Jesus has been discreet about making Himself available for public healings.

    Veronica wants to know what they are talking about. They explain they are followers of a very special rabbi. She wonders if He is the same one who healed the lame man at the pool of Bethesda. “And so many more!” they respond. Veronica rises from her feet and follows them eagerly. She says humbly, “I won’t touch Him and make Him unclean. I won’t waste His time—if I could just touch His garment!” “That’s a superstition!” says Thaddeus. “Maybe for other holy men, but I’m not talking about other holy men. I’m talking about Him—and I heard His sermon!” says Veronica with urgency. “I understand,” replies Thaddeus with compassion.

    Veronica hangs her head and says, “I’m unable to go to synagogue. My father has disowned me. I’ve got no one and I’ve come all this way. I’ve waited so long to meet Him!” “You could help us look for Him,” Nathanael offers kindly.

    Judas is with Zebedee, Mary Magdalene, and Tamar, inspecting Zebedee’s new olive grove. It’s a new experience for Judas. who explains he was involved in many land transactions but only to turn them around quickly for a profit and never to own and take care of. Tamar notices that the trees look sick. Judas says, “We need answers.” Salome calls over to a man she sees, abruptly asking why the trees are sick. He explains that his father got sick and did not tend to the orchard. Judas asks why he didn’t help. The man says he was away. Judas shrewdly negotiates with that son to retain his experienced service to help these trees produce an abundant harvest.


    Gaius and Simon are working together on the cistern by the synagogue, carefully coordinating their movements as they lower a heavy rectangular block of stone into place. Instinctively they high five each other at their success, but Simon recalls his upbringing and looks over at his hand with concern. Gaius, noticing, asks, “Were you not supposed to touch me?” Simon answers, “That may be true.” “Don’t you call us dogs or something?” responds Gaius. “You call us dogs and other things!” says Simon. “I offered you my flask last night and you acted like I tried to kiss you!” counters Gaius. Returning to the matter at hand, Simon sensibly observes that working together to solve a public-health crisis is different, so they clink their canteens together before taking a long drink.

    Simon recites a prayer of thanksgiving for the fruit of the vine while Gaius listens silently. Simon breaks the silence by saying, “It didn’t work, by the way,” meaning that his wife is still angry with him. Gaius asks, “Did you mean it or did you just say it to placate her? There is an art to this sort of thing.” Simon explains that he tried to sound sincere, but how could he mean it if he didn't even know what he did wrong? Gaius responds, “Simon, it doesn’t work if you don’t know what you are conceding, no matter how sincere. Is there another woman?” Simon truthfully answers no. Gaius asks if the kids are alright. Simon tells him they don’t have any yet. “Well, you shouldn’t be taking marriage advice from me,” says Gaius. “You offered it!” points out Simon. “I just meant that line has worked often for me,” explains Gaius. Simon suggests they get back to work.

    As they shovel dirt into the work area, Simon ventures to ask, “What about you? Do you have any kids?” “Two,” answers Gaius immediately, clarifying that two children are in the house: his son and a servant boy the same age. “Child slavery!” protests Simon. Gaius tells him heatedly that the boy was born to a servant who died giving birth, adding, “She worked for us and we raised him as our own. Is that so barbaric? His other options were far worse, I assure you!” Simon sarcastically remarks, “Oh, your merciful kindness is dazzling. You deserve a medal!” Gaius angrily shovels dirt onto Simon’s foot. “It was just a joke!” says Simon. “It’s not funny,” states Gaius. “Do not make light of my situation!” “Situation?” questions Simon. Gaius tells him just to keep on shoveling. “Fine, I went too far,” says Simon humbly. Gaius responds, “I don’t want a medal; I just—” “What?” asks Simon gently, realizing he has hurt this man and wanting to help him feel better somehow. But Gaius tells him to keep on working so they can have their work done by lunch and get it inspected by a stone mason. Gaius asks Simon if he knows of one in town. Simon replies that he might, probably thinking of fellow apostle Thaddeus.

    Inside the synagogue Rabbi Yussif sees Jairus in a distraught state. Jairus blurts out, “I don’t have time for your pity!” Confused, Yussif soon learns Nili is dying. Jairus is frantically looking through scrolls for information on healing but seeing Yussif, he turns his back on them and says decisively, “Take me to Him! I need Him now!” “I don’t know where He is,” answers Yussif. “But you have an idea?” says Jairus hopefully. Yussif tells him, “His own men often don’t know where is, but I will take you to them.”

    Yussif looks with compassion on Jairus.


    They first try Andrew’s house. Judas answers the door and at first tries to brush them off but Jairus persists and Judas finally suggests they try Andrew’s brother’s house. We soon learn that Jesus is back and now eating a meal there with some of the apostles. He compliments Eden on her pickled cucumbers, but the compliment is lost on her. He and they can see that something is troubling her, but they do not pry.
    Spreading the news that Jesus is back!


    Philip tells Jesus he has been meaning to ask a question about fasting. “That’s something I’m very happy not to be doing now!” says Jesus. Philip enjoys the humor, but wonders why John the Baptizer and his disciples, including Philip earlier, often fasted but Jesus and His disciples do not. Jesus responds, “Can the wedding guests mourn while the bridegroom is still among them?” His disciples give him a quizzical look. “The days are coming when the bridegroom will be taken from them. Then they will fast.” “Taken away?” asks Matthew. “Hold that thought,” says Jesus. “When you fasted before, what did you pray for?” “Your arrival,” answers one. “So what would be the point now?” replies Andrew. “Exactly!” says Jesus.

    Turning His head toward Eden, the Lord asks her if she has any wine fermenting. “Yes,” she answers. “In the back.” He asks Little James to take down a wineskin hanging on a peg. Philip grins and says gleefully, “Ooh, I feel a lesson coming!” Jesus asks Eden how the wine was doing the last time she checked. “What it always does at this stage, bubbling and letting out puffs of air,” she answers. Now Jesus asks Little James to describe how the wineskin feels. “Stiff and not very flexible,” says James. “So if Eden were to pour her wine into that wineskin, what would happen?” asks Jesus. The others answer that since the old leather cannot expand to handle the expanding wine, the skin would burst. “Yes,” says Jesus: “New wine must be poured into fresh wineskins.”

    Jesus gestures with His hands in a way to suggest that the point has been made, but the apostles look confused. Andrew says, “I’m not afraid to be the first one to admit I don’t get it.” Jesus smiles and explains, "The ways of the Kingdom I am bringing into this world will not fit into old containers or frameworks." Philip grins broadly and says, “Being revolutionary is fun!”
    The Disciples Are Confused 

    Jesus Makes Things Clear 

    "Being revolutionary is fun!"

    Yussif, with Jairus, sees Simon the former Zealot, Mary, and Tamar heading towards the same house they are. He encourages Jairus by pointing out that they are Jesus’s disciples. Jesus inside concludes His conversation with His other disciples by saying, “So John made you fast as he preached a baptism of repentance and you will again when I’m gone, but as I am here preaching a message of salvation—"

    The apostles still want to know what He means about gone, and Mary inquires about what she and the others missed, but right then Yussif and Jairus follow them in. The apostles stand, alarmed, knowing that men dressed as religious officials are usually enemies, but Rabbi Yussif points and gently says, “That’s Him.” Jesus says, “Shalom, Yussif.” Jairus walks toward Him with an awed grin on his face and sinks to his knees before the Lord. “I know You,” he says. “Do you?” says Jesus, who stretches out His hand and says, “Stand with Me.” Jesus and Yussif helps Jairus to his feet and Jairus explains, eyes wide with wonder, “I have heard of You and I have read accounts from someone I trust,” instinctively gesturing his head toward Yussif, who smiles modestly. Jesus looks at Yussif with gladness and nods toward him in appreciation.

    Jairus finds his voice again: “You do miracles? You are a healer?” Jesus answers, “Of more than just physical maladies, yes.” Jairus chokes up, but manages to say, “Please, my daughter is dying.” “I’m so sorry,” says Jesus with compassion. Jairus quickly adds, “But come and lay Your hands on her and she will live.” Jesus looks on Jairus with visible emotion, turns toward His disciples, and again faces Jairus, saying, “You’ve never met Me yet you have this faith that I can heal your daughter?” With Yussif beaming, Jairus places his hand over his own heart saying with conviction, “I know You.” Jesus smiles. Jairus says, “Please.” Jesus says, “Take Me to her.” Jairus eagerly leads the way with everyone in the room following, except Eden, who looks upset.
    Jairus says to Jesus, "I know You."

    Jesus is blessed by Jairus's faith in Him.

    Back at the cistern, Simon and Gaius are doing repetitive work with trowels and mortar. Simon asks, “Do you have a religion?” meaning the Romans in general. Gaius tells him they have festival gods, but nothing like the Jews, just mainly parties and auguries for good luck. “We have parties too,” says Simon. “But they don’t look as much fun as ours,” says Gaius. “Depends on the definition of fun,” responds Simon. “Another thing we have is prophesies,” he adds. “So I’ve heard,” says Gaius. “I’m beginning to think I’m living in one,” says Simon. “With the Preacher?” inquires Gaius. “No, with this,” pointing at the cistern, explaining, “Our prophet Jeremiah said, ‘My people have committed two sins: They have forsaken Me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.’” Gaius chuckles and says, “You know, that sounds like a riddle.” Now Simon chuckles and says, “You know, you’d make a good Jew: We love riddles. We call those ones metaphors.”

    “So have you?” asks Gaius perceptively, meaning have the Jews forsaken their God of living water, the broken cisterns being a sign of that. Simon answers somewhat evasively, “We have only one God of water, fire, wind, and everything.” “That is efficient, but maybe a little boring,” replies Gaius. “It’s a lot easier than a pantheon,” says Simon. “It’s not hard to keep track of,” explains Gaius. “Jupiter, Juno, Mars, Venus, Apollo, Diana—“ “Alright stop—I’m tired already!” quips Simon. “Do you make sacrifices to all of them?” “It depends on what you want,” answers Gaius. “Safe travel? Mercury. “Victory in war?” Mars. “Fertility?” Juno. Simon asks, “A big catch of fish?” “Neptune,” says Gaius. “Peace in a relationship?” “Vesta, goddess of hearth and home.”
    Gaius asks a perceptive question.

    They hear a commotion in town and see people hurrying in one direction excitedly. Soon they learn it’s because Jesus has been seen walking with His apostles on the street. Barnaby, a lame man and longtime friend of Jesus and His disciples, hobbles along as he tells Simon and Gaius that word is, the Teacher has promised to do a miracle. Simon stops working and encourages Gaius to come and see. Zee is walking just ahead of Jesus, urging people to make way so Jesus can pass through. Philip promises they will come back, but the crowd is becoming thicker as people converge from different directions upon them. Rabbi Yussif also tries to aid Jesus’s passage; Jairus looks concerned. Eden also is now following but the scene is becoming chaotic. Little James stumbles and falls, in danger of being trampled, but Matthew quickly helps him up.

    Arriving into this press are Nathanael and Thaddeus, followed by Veronica, not knowing what is going on. Suddenly Veronica points and says, “It’s your Rabbi!” Thad and Nathanael wade in, saying to Veronica, “Wait here.” Zee looks concerned when he observes a member of his former Zealot order eying him and then disappearing. Veronica calls out with a look of desperation, “Teacher, Teacher!” She panics when she realizes she is bleeding again, thinking out loud in prayer, “No, no, not now, please!” Veronica then stares ahead with determination, saying, “One thread, just the fringe, one touch!”
    Veronica is determined.

    Simon and Gaius now arrive where Jesus is. They pass Roman guards gripping their swords, tense and ready to strike to prevent this situation from turning riotous. Gaius quickly motions for them to stand down. Veronica is now a slow-moving part of the crowd, expressing her heart’s desire to touch the fringe of the Teacher’s garment to receive healing, yet to avoid touching and contaminating Him personally. Overhearing her is the laundry customer who was angry at her for making him unclean the night before. He shouts out at Rabbi Yussif to keep her away. Yussif says, “Woman, we can help you, but not now.” Nathanael, noticing her, says in the press, “Sorry—we’ll try tomorrow.” Veronica, looking heartbroken, says, “Just a moment, just a touch, just His garment.” She dives into the crowd and lurches toward Jesus, an outstretched arm touching the fringe on one side of His tunic.

    The Lord suddenly stops and reels back, as if struck by a blow. He breathes heavily and steadies Himself, His apostles supporting Him momentarily. Veronica is on her knees, also breathing heavily but looking relieved. She rubs her abdomen, which was aching but not anymore. Simon speaks up: “What’s wrong, Master?” “Who touched Me?” asks Jesus. He looks around the crowd and says, “I asked a question.” People look away awkwardly and Simon states the obvious: “People are crowded all around You and You ask who touched Me?” Jesus states, “Someone touched Me. I felt that power went out of Me.” Veronica is still seated on the ground. Jesus looks at her and says, “Whoever touched Me move forward.”


    Veronica says, “It was me. I touched only the fringe of Your garment. You are not unclean.” Jesus smiles at her and asks gently, “Why My garment?” Veronica answers, “I’m sorry. I know I should have asked You, but if You touched me it would have made You ritually unclean according to the Law. I was sick for 12 years. I bled, but no one could stop it. But I believed that if I just touched a piece of Your garment—I was right, I was right!” she says, smiling and weeping tears of joy. “Thank You!” Jesus smiles back, as do Nathanael, Zee, and others. “Who told you I could heal?” asks Jesus. “A man from the Pool [of Bethesda] and he was right!” Jesus and Zee share knowing glances. Veronica states clearly, “ The blood has ceased.”

    Jesus kneels toward her and says, “My daughter.” Looking stunned, she shakes her head and says, “I’m no one’s daughter anymore.” Jesus looks on her with compassion and says, “Look up.” She does and He says, “Yes, you are. Daughter, it wasn’t My piece of clothing that healed you.” Veronica smiles yet is confused, saying, But it was instant. I felt it right away.” “I know,” says Jesus, “but it wasn’t this. It was your faith.” Now Jairus, looking on, smiles as well. Rabbi Yussif feels obliged to say, “Teacher, she was bleeding for so long; she can be taken—,” but Jesus stops him from speaking further with a simple hand gesture. He quietly states with authority, “She is clean.” Veronica looks radiant. Yussif humbly submits to the Savior's authority.

    Jesus looks tenderly at Veronica and says, “You have blessed Me today. My daughter, I know it has been a fight for you for so long. You must be—exhausted.” Veronica echoes that last word, tears trickling down her cheeks. “Go now in peace,” Jesus tells her. “Your faith has made you well.” He smiles and adds, “I wish I could stay longer, but I have business to attend to. Someone else has faith like yours.” He nods up toward Jairus, who smiles back at them. “But I’m so glad we found each other,” Jesus adds as He smooths the tears from her cheeks in a fatherly manner before standing.

    Jesus turns as He faces the people patiently waiting and says, “Please, I promise I will return and speak to all of you soon, and My students and I will care for your needs, but right now there is something very important I must do so I kindly ask you to let Me go so I can attend to this urgent business. I promise I will see you, but right now that is not possible. Thank you for understanding.”

    The crowd respectfully begins to disperse so Jesus can move forward freely. As He resumes walking with Jairus and Yussif, He directs His disciples to disperse themselves and minister to needy groups of people, but Simon, John, and Big James He asks to accompany Him. The women minister to Veronica, who asks to borrow a knife, whispering her reason to Mary Magdalene. Mary nods and gets a knife from Philip.

    Jairus walks swiftly with Jesus, who says this is a great day vindicating faith. The others closely follow. They hear flute players and wailing as they approach Jairus’s home. Rabbi Akiva stands outside. Jairus approaches him. saying, “No! What is this? I said not to do this!” Rabbi Akiva tells Jairus, “While you were gone, your daughter passed away. We had to make arrangements quickly." "No!" protests Jairus in anguish. "I was going to get the Teacher. He was going to heal her!" Akiva stares at Jesus in an unfriendly way and states, "I know who you are." Jesus eyes him evenly. Akiva steps toward Jesus, but addresses Jairus:  "Let's not trouble him anymore. Michal is with Nili's body." Jairus again cries no, saying he went as fast as he could. Jesus lays a reassuring hand on his shoulder and says gently, "Do not be afraid. Only believe. She will be well."
    Jesus is personally blessed by faith and trust in Him.

    This man is quick to assume the worst about Jesus.


    Rabbi Akiva, shocked to hear those words, composes himself and says, "Jairus, let's go in." To Jesus he says, "Please stay here; we will—" The Lord Jesus, talking over him, says again to Jairus, "She will be well." He walks past Akiva into the home, Jairus, Simon, John, and Big James following. They encounter mournful flute players and women dressed in black wailing, "Nili!" Despite the tragedy of the situation, they have the look and sound of paid professionals rather than sincere mourners. Jesus, looking shocked, says, "All of you, stop it!" They ignore him. Jesus puts His hand over the sounding end of a flute, gently moving it down, and says authoritatively, "I said stop. What are you doing?" One of the black-clad women gestures up and says, "There's a girl upstairs. She's dead!" Jesus tells them, "Go away, for she isn't dead, but sleeping."
     

    They laugh at Him as if He were crazy. Rabbi Akiva rushes in, wanting to know, "What is all this laughing?" The flutist says with disdain, "He says she's only asleep." One of the women adds, "What a cruel thing to say!" The apostle John tells her, "Do you know Who you are talking to?" Rabbi Akiva tells Jesus angrily, "If you were a member of the family, I would invite you in to see just how dead she is. What are you—a necromancer? Shame on you for saying such a ridiculous thing!" Jesus simply looks around and orders, "Everyone out." Jairus immediately backs Him up: "You heard Him!" Jesus asks His disciples to escort everyone outside, which they do. A flutist protests, "But we were paid to play!" Rabbi Akiva loses his temper and is about to try to overrule the situation, but at that moment Rabbi Yussif steps in and takes Akiva by the shoulder, leading him out while saying, "Come, let's give them a moment."

    Michal is weeping over Nili's body, stretched out and covered on her bed. Jairus calls her name as he enters first. She faces him angrily, demanding, "Where were you?" He answers, "I was finding this Man," gesturing toward Jesus, who stands with His disciples in the hallway. "Why would you leave us?" continues Michal, but Jairus looks her in the eyes and says, "Please trust me and trust Him!" He puts his arm around her as Jesus approaches Nili's bed. Michal wants to know what she should trust them for. Jesus kneels by Nili's head. Despite Michal's protestations, He removes the veil covering Nili's face. Jesus looks up towards heaven and smiles at our Heavenly Father. He then looks at Nili's face, gently takes hold of her right hand, and says, "Little Lamb, arise." Nili's eyes instantly flutter open and she begins to sit up like one arising from sleep. Michal sits down next to her, saying, "Nili, my love!" Big James, John, and Simon stare in amazement. Jesus smiles at His Father first and then at everyone else in the bedroom. Nili stands and is hugged by both of her parents. 

    Jesus says, "Everyone in this room, please listen to Me carefully. None of you are to say a word about this to anyone under any circumstances. Do I make Myself clear? No one, not even to the others." Simon speaks first, "Yes, Rabbi." Jesus continues, "It is not yet time for the commotion that will result, and none of you need the attention. Not all of it will be good." Jairus speaks for his family, "Whatever You command, we shall do." Michal smiles. Jesus says, "Nili, you must be hungry." She nods yes. Michal steps forward and says, "How can I thank You? I don't understand what You did, but—" "You're welcome," responds Jesus warmly, "but let's just get Nili something to eat first." Michal laughs at her forgetfulness and embraces her daughter as she leads her downstairs to the kitchen. Jairus looks at Jesus and chokes up, but manages to say, "There are no other words but thank You." Jesus smiles at him and says, "Thank you for your faith. I pray that more in the synagogue will share it." Jairus grasps His right hand and kisses it. Jesus puts His other hand across his shoulder as they all begin walking downstairs.

    Veronica, seated on the ground and leaning against a wall on the street, catches her breath and takes out the knife Philip lent her, cutting away the intricate array of ropes she had tied around her body through the years to hold pads to absorb blood. Now that she is healed, she can be free of them! She gathers the whole mess into a big bundle and tosses it onto a fire. Veronica smiles and walks to the shore of the Sea of Galilee. Setting aside extra garments, she walks into the sea about waist high with her tunic, plunging joyfully into the water and then floating peacefully.

    As Jesus and His disciples walk out of Jairus's house, they are confronted by the pointing finger of Rabbi Akiva, who wants to know, "Did you touch a corpse?" Jesus gestures and says, "Go see for yourself." Akiva adds, "I also hear you touched a woman who is bleeding." "She wasn't bleeding anymore," Jesus tells him. "How could you know for sure?" demands Akiva. Simon protests, "Are we really having this conversation?" John adds, "You have no right to question Him!" Rabbi Akiva pronounces, "You and anyone you touched are ceremonially unclean until sundown, and must carry out the rituals of purification." Jesus mildly shakes His head, asking, "What are your intentions if that doesn't happen?" Akiva answers, "I will write a letter to the Sanhedrin reporting you." Jesus clicks His teeth, saying, "A letter. Hmm. Who among you touched either Me or the woman who was formerly bleeding? Raise your hands." Simon, James, and John raise theirs. Jesus looks at them and says, "Come with Me, and let's get the others." They walk away from Rabbis Akiva and Yussif.

    Jesus and His disciples approach the Sea of Galilee. He spots Veronica standing happily in the water and calls out, "You there!" Veronica grabs her dangling head scarf, quickly covers her hair and says, "Oh, no! Did I make You unclean? Did the priest send you?" Jesus answers, "He thinks he did. We just wanted to go for a swim!" The apostles bound like boys into the water, Simon going last as he says, "Joke's on him!" Mary Magdalene smiles and says to Veronica, "We were looking for you." "Yes," adds Jesus, "to see how you're doing." "Thank you," says Veronica. "I know I disturbed You." Jesus quickly says, "Ah, it was a welcome disturbance—My favorite kind!" He gleefully casts off His bag and says, "If you'll excuse Me, I can't miss this," and bounds into the water as gleefully as the others. Tamar and Mary smile at the happy men, but Tamar turns her attention to Veronica and says, "Twelve years! That's a long time. How did you survive?" Veronica answers, "It's a long story." Mary says engagingly, "Good stories usually are!" As the women talk, the men play in the water, splashing each other with two on the shoulders of others, wrestling like children on a holiday. Judas is proclaimed winner of the water wrestling; Jesus embraces him, both laughing heartily with the rest of the apostles. Last we see Eden watching all this, hearing a hint in the background music of the discord that remains in her soul.




    Season 3, Episode 6: Intensity in Tent City

     

    Watch for free.

    The audio and visuals, black and misty blue, are ominous. It soon feels like we are walking in a forest at night, passing by men who are asleep on the ground. Some of them we now recognize as Jesus's apostles, and then see a large snake slithering among them, rapidly heading toward Jesus, who is on His knees praying! Jesus strikes the ground with His fist and turns to face the snake.

    A woman suddenly awakes in morning light from her opulent bed, breathing heavily from her nightmare. Her surroundings are Roman. She hears distressed cries so goes out her door to investigate, and recoils in horror when seeing men being crucified outside her palace. Her husband is Pontius Pilate, the Roman governor of Judea. She says to him inquiringly, "Four more—and so early in the morning?" He counters, "What time of day is an ideal time to die? I'm a governor, not a philosopher." "It's excessive!" says his wife. "The people already resent you and Tiberius will be loath to hear of another insurrection." Pilate responds, "Four convicted revolutionaries, Jewish Zealots, darling. Leave the governing to me, hmm?" He urges her to go back to bed, but she tells him she has not been sleeping well. Before turning to leave, Pilate makes the light suggestion that his wife goes out to pick some flowers. She asks where he is going and he provocatively tells her he has a date—with an old friend. She says, "You don't have friends." He replies, "I do so." She clarifies, "You have valuable contacts, people you find useful, strategic acquaintances." Pilate quips, "Maybe you should be governor," fitting on a snake armband that catches his wife's attention, instantly reminding her of her nightmare. He lightly kisses her goodbye and leaves her wondering what her dream might mean.

    Most of Jesus's apostles are grouped together outside, uncharacteristically sharpening weapons. Simon Zee, the former Zealot, is seated by himself. Matthew walks into the group and wonders why they are doing what they are doing. Thaddaeus says it is because the ministry is becoming more serious after the healing of the bleeding woman and Jairus's daughter, and they are becoming worried. Big James is concerned that power went out from Jesus without His consent. Thaddaeus says that Jesus looked like He was gut punched. Nathanael counters that if they used weapons, someone could have gotten hurt. Philip adds that their interfering might have kept the woman from being healed. Zee says, "I assessed that He was in no real danger." Little James says, "He just wanted to know who touched Him." Philip responds, "Yes, He praised Her faith. He called her Daughter." Now Thaddaeus wonders if their new paranoia is actually harmful.

    The subject changes to Simon being too busy to sharpen his own wife's kitchen knives because he has been busy working with his new Roman friend, Gaius, on the town cistern. That surprises Matthew, who used to work for Gaius and the Romans as a tax collector before following Jesus. He responds, "Gaius is not an evil man." John objects, accusing Simon and Matthew both of being friends with a terrorist. Matthew responds, "Gaius has been ruthless, but he is not like other Roman soldiers I have met." Big James states, "Associating with him could hurt our reputation with the pilgrims in the tent city." Little James asks, "Do we have a reputation?" Philip observes, "Reputation has never really seemed like a priority of His." That prompts the apostles to quietly contemplate their Lord, but Matthew breaks the silence by asking if he should be sharpening a weapon. Simon, who once hated Matthew, pays him a surprise compliment in a joking way by saying Matthew has the sharpest weapons of all: his mind and his pen, for he has been faithfully recording what Jesus has been saying and doing.

    Nathanael walks over to Zee, concerned, noticing he is intently sharpening a dagger, not a mere kitchen knife. Nathanael tries to draw him out, but Zee plainly states, "I'm not sure I can trust you with information." Nathanael says fine, but calls to Little James as he walks away and consults with him briefly. Little James walks over, sits down, and says earnestly, "Hey, Zee: what's going on?" Zee sighs, looks him in the eye, and says, "Members of the Order have tracked me to Capernaum." "Dangerous men?" inquires Little James. "Lethal," states Zee.  "So tell Jesus," advises James. Zee says, "These men train a lifetime for one thing: to kill. Jesus cannot be involved." James reminds him, "You don't solve problems with a dagger anymore, Zee." Zee does not want to put Jesus in danger, but James says, "Let Him decide that." Little James is momentarily distracted by conversation about Big James and John's father, Zebedee, but when he turns back, Zee and the dagger are gone.

    Gaius walks into the headquarters of his boss, Praetor Quintus, who is in a foul mood because he knows that his boss, Governor Pontius Pilate, is meeting with the imperial cohort Atticus, who openly disdains Quintus. Quintus grumbles, "He's telling on me like a meddling little brother! He's there right now, slandering our oversight of Capernaum. I need a recommendation from Pilate if I ever hope to receive a promotion." Gaius dryly states, "Your record speaks for itself, Dominus." Quintus angrily replies, "You have utterly failed me in the tent city, and worst of all, they have no money! No one works. They're waiting around for a spectacle from the Preacher, who I thought we were done with, and jailing them costs money." Gaius asks how he can make things right. Quintus hastily says, "Kill Jesus of Nazareth publicly! But then they will revolt and it gets bloody and I hate the wailing! Anyway, we're not savages. Let's get rid of the tent city." Gaius, stunned, asks how. Quintus gives a series of nasty suggestions on making the place too cold, dark and miserable to stay. Gaius says, "I know what I must do, Dominus," and walks away.

    It is night and several apostles are asleep. From the inside of one of their houses we see that someone is attempting to break in. It is a young man straining to look at faces when he gets inside, but he stumbles, which wakes up Andrew and Philip. That gladdens the young man, who calls them by name and reminds them that he is Leander from Naveh, where they were preaching as a team. Judas brandishes a weapon and orders Leander to drop his knife. Leander humbly apologizes, setting it aside and saying he forgot he still had it in his hands, for he used it to lift the door latch from the outside.

    Andrew and Philip are confused and want to know why he is there. Leander was the young man who escorted them out when the Council said they had to go. He tells them, "The Decapolis is up in arms because of you." "What are you talking about?" demands Andrew, adding, "We didn't go to any cities in the Decapolis." Leander explains, "People from there heard you in Naveh, like me, and not everyone took your preaching as well as I did. The consequences of your mission were disastrous! The Decapolis is mostly Hellenist (Greek), but it is also a melting pot: Jews, Romans, Seleucids (Syrians), and Arabians." Judas says that sounds messy and Leander agrees, stating they were barely managing to get along, but Andrew and Philip's preaching had an explosive effect. Philip responds that they were only preaching to Jews, but Leander explains, "It doesn't matter who you were there for: a few Greeks overheard and some Jews kept sharing what you said. Before you know it, a few Greeks quit worshiping Olympian gods or stopped reading the auspices. That made people angry so they turned on the Jews. The Jews closed ranks and sent the Hellenists and sympathizers out of their communities." Judas comments, "You guys really turned the place upside down!"

    Leander continues, "You said your teachings were interrupted, incomplete." Philip quickly explains, "Not by choice—we were sent away!" Leander adds, "What you did say spread to the 10 cities of the Decapolis. The tensions we have in Naveh boiled up everywhere." "It's the new wineskins bursting the old," observes Philip, remembering Jesus's recent lesson on that topic. Leander says earnestly, "The people want to hear more. They're hungry for the words of your Rabbi, Jesus." Andrew tells him, "It was an isolated mission. We were sent out two by two for a specific time to strengthen and unify our people." Leander objects, "Your mission can't be over! It's brother against brother out there! Is that what you meant for us?" "Of course not," answers Andrew. "Then come back and finish what you started," requests Leander.

    In the morning, Tamar greets Mary Magdalene, but soon starts complaining about the taste of the olives from the grove they invested in. She observed that the grapes taste sweet so decides they need to talk with the best growers to learn how they treat their soil. Tamar notices that Mary seems cold toward her so sits down where Mary is writing and asks, "Are we okay?" Mary stops writing and says, "I thought you were rude to Zebedee," James and John's father, who recently bought the olive grove. "At the oil tasting?" inquires Tamar. Mary says yes. Tamar says, "I didn't mean to be, but I believed he was asking our opinion." "Well, you gave it," says Mary. "I don't think I've ever heard a woman speak to an elder like that." "What else?" inquires Tamar, explaining, "I do have a right to be concerned when it comes to our work. This business is our contribution to the ministry."

    Mary responds, "We have more to contribute that just supporting financially." "You're right," Tamar concedes, but then adds with a mild tone of frustration, "You always know what to say. You even correct the boys when they fight." This leads to feelings Mary has been holding back since Jesus healed Tamar's paralyzed friend: "You pushed your way forward, you tore the roof off a house, and then proclaimed for all to hear: 'I know You can do this!' And the first words out of His mouth were, 'Your faith is beautiful.' Do you know where Jesus found me? In a bar, drunk, possessed. I pray every day I will never be anywhere without Him again." Tamar wonders if Mary resents how Jesus met them. Mary says, "Of course not! It's just that I think we should be more humble. I'm doing everything I can day after day and I'm afraid I'm still broken. I worry I will never be enough."

    Tamar says tenderly, "Mary, you are amazing! Can't you see it?" "I don't think we're supposed to see it," says Mary. "I can't imagine doing what you do. I struggle to understand your entitlement. Where is your curiosity? You don't even know the pain of our people or our ways. You just show up and do everything loudly and boldly! You do everything right." Tamar responds, "Well, I apologize—I am sorry for the shame and regret that you feel. Truly, it must be very painful. But Jesus forgave you, and you choose to hold onto it. And just because I'm not Jewish doesn't mean I don't know pain. You don't know what it cost me to get here." Tamar slowly removes the decorative necklace Mary previously suggested Tamar sell and points out the dried blood on it, explaining, "I come from a war-torn country. My brother and I were on a trip to unearth minerals for the family business. And when we returned, our village had been wiped out by a rival clan, including my father and my mother. This necklace, which has been passed down through generations—that I didn't want to sell for just oats!—still has my mother's blood on it."

    Both women are softly crying by now. Mary helps Tamar reclasp the necklace and tells her, "I lost my father suddenly too, and the thing he gave me to remember him by, I tore up and threw away." Tamar says, "I should have told you sooner." Mary comforts her and responds, "I judged your strength against my weakness, and pitied myself. Forgive me? I'd do well to have some of what you have. My head is spinning! I don't know the right thing to say." Tamar says "Finally!" in a way that makes them both laugh. Mary adds, "I appreciate how hard you've worked on the olive grove." She suggests going for a nice walk to visit the best vineyard in town to learn about their soil. Tamar agrees they could use the fresh air, but stops and says, "Mary, I could use more of what you have too—maybe not the shame, but the gratitude." "Fair enough," says Mary before they head out together.

    Pontius Pilate watches Atticus ride up to his fancy Roman tent for their wilderness meeting. Pilate giddily walks up to Atticus, saying, "Did I do it?" Atticus responds flatly, "What, announce your position to any opportunist that happens by?" Pilate is satisfied, saying he wanted to find a way to annoy Atticus, and all it took was six men and the stupid tent! Atticus responds, "What can I say, Well done?" "You know how easy I am to amuse," says Pilate. "No, you are definitely not easily amused," says Atticus, who obviously feels free to contradict him. "I was expecting wine and women," he adds. Pilate reminds Atticus he is married, but admits to reading Miles Gloriosus by Plautus while he was waiting: "It's hilarious! Have you read it?" "About the vainglorious, swaggering, braggard soldier. What are you saying?" asks Atticus with a serious look. Pilate suddenly looks concerned. Atticus says, "I had you!" "You did not!" counters Pilate. "I did," affirms Atticus. "Yes, you did!" admits Pilate. "Why are you charming? Haven't you been undercover for a year?" That's how long it has been since they have seen one another.

    Atticus tells him he has had to deal with a foil the past several months, the Praetor of upper Galilee, adding, "He slips occasionally and claims the whole of Israel." Pilate says, "Hmm, I'll kill him. Wait, Galilee does well." Atticus affirms, "Yeah, don't kill him." Pilate says, "Let me think. His name is Quintus, revenues are strong, he was reprimanded for use of force last year." "That's him," says Atticus, "and he'd be all too honored by your recital. He's the kind of man that wants to be remembered." Pilate, looking reflective, says, "We are very different then. My problem with his reprimand is that I have been reprimanded for my use of force. If word spreads that everyone in Israel is heavy handed, then I have to be even less forceful. How was the repartee?" Atticus admits, "I tormented him just for you." Pilate thanks him, but wants Atticus to back up and tell him what brought him to Capernaum in the first place.

    Tamar and Mary are digging through pots of minerals at Matthew's house, sorry for not having aprons on to protect their dresses. Mary says, "I think we are going to need a lot more wood ash." Zebedee walks in the room where they are working with a wondering look on his face. Tamar says, "We have been waiting for you. There is so much to do!" Mary explains, "We have solved the olive problem." Zebedee says, "I thought it was just the way the oil was made that upset you. There's a problem with the olives themselves, other than them being too dark?" Tamar says, "They were terrible: they tasted like sour milk and wet hay!" Mary adds, "We knew it had something to do  with the soil." Tamar continues, "So Mary introduces us to some grape vendors that she used to know at The Hammer," the local bar. Zebedee asks, "Are these good men, Mary?" "Not really," answers Mary, "but they know the ground." "And they showed us ways to improve the quality of the soil of the grove that we purchased," says Tamar. "First, we add wood ash to the topsoil near the roots." Mary says they therefore need Zebedee to go to each of the disciples' houses and have them bring whatever ash they have, and then send them out to town, offering to clean out people's wood-burning stoves.

    "All of the disciples?" asks Zebedee. "I'm not sure I have the authority. What if Jesus needs them?" Mary reminds him that no one has seen Him since the last healings, so she figures they should try to be productive with the time they have while they wait for Him. Tamar includes this reminder: "He did give us His blessing on purchasing the grove so we could support Him out of our own means." Zebedee inquires about the other soil nutrients they have on their table and learns they are water, vinegar, and pine needles. According to the grape growers, those things "make the trees sing." Mary adds, "They said it's like magic, but not sinful." Zebedee quips, "That's an important detail!" Tamar says there is one more ingredient needed, sulphur, which the growers said to add to the wood ash. "So we need you to go to the market and buy as much as they have available," adds Mary. Zebedee is taking all these instructions mildly, but when he takes a deep breath, Mary suggests he asks one of the boys to help him—perhaps Big James.

    Zebedee says, "I'm not sure I have the cash to buy up all the sulphur the vendors have available." Tamar informs him that their Roman benefactor Joanna sent more money and Judas put it in the safe upstairs. Mary tells Zebedee she will get it for him. Zebedee says, "If James and John had been as enthusiastic and hardworking as you two, I'd be retired and living in a mansion because I'd be rich from catching so much fish, hmm?" Tamar is so hardworking, she keeps on working with the soil and doesn't get the joke. Zebedee remains patient and pleasant.

    Mary, upstairs in Matthew's opulent house, approaches a bound chest with large key to open the padlock. While looking to find the money pouch from Joanna, she notices an antique box containing 4 tzitzit or prayer tassels ordinarily attached to a Jewish man's garment.  She finds the pouch and relocks the chest, but stares ahead, wondering about those tassels.

    Atticus, sitting with Pilate, tells him that the tent city outside Capernaum's walls is growing by the day. "In hopes of seeing the peaceful Preacher?" asks Pilate. "Peaceful and magnetic. I think Quintus is out of his depths," responds Atticus. They both take time to admire the view from where they are sitting. Pilate breaks the silence: "They say this is a backwater, you know? A bad assignment, a punishment even." "I guess we're sharing the same cell then," says Atticus. Pilate looks at him and smiles, saying, "I'm content. I don't want to rule over a warring nation in important times. I like the sea. I like the people: they're poetic and complicated, except Caiaphas—horrible man!" Atticus says, "For a moment there, you almost sounded like a holy man yourself." Pilate scoffs and says, "I wish! I can't see ten cubits in front of my face most days. I just want peace. I want the people to get what they want, for Rome to be sated." Atticus remarks, "Sometimes peace takes a war." Pilate nods slightly and then whistles and snaps at his soldiers, saying, "I do thank you, Atticus, for the intelligence and I trust you. If the Peaceful Preacher or His Movement ever become something I need to know about, I will need your counsel and I will listen. Unlike Quintus, I understand your interest. Until then, learn all you can." Atticus nods respectfully and Pilate concludes, "Take care of yourself, Atticus," who responds, "I will see you soon, Governor Pilate."

    Simon is eating a meal with his wife and indicating that he finds it particularly delicious, but Eden looks down and away from him. When he compliments her on the soup and quizzes her about it, she says, "You've had it before, Simon." Not deterred, he declares, "Today it is a beautiful thing, fit for kings!" Simon extends his compliments to Eden herself, but just when it looks like she is starting to soften in her demeanor, they are interrupted by urgent knocking at their door. It is James and John, telling about two men who need to deliver a message from John the Baptizer to Jesus. They want someone to quiz those men to make sure they are legitimate disciples of John's and not spies, and discern the importance of the message. Simon rudely shuts the door on them, insisting it can wait until morning, and then turns to boast to his wife that he can say no to work. She is no longer there.

    In the morning, James and John lead Simon to the two men, Avner and Nadab. The men are gracious, saying James and John are right to be cautious since there are strict edicts coming out of Jerusalem about false prophecy. Simon asks questions to discern if they know his brother, Andrew, who was one of John's disciples, but is not there since he went back with Philip and Leander to try to make things right in the Decapolis region. Simon first wants to know if Andrew is a fine dancer. The men immediately start laughing, which has a ring of truth since at the wedding where Jesus turned water into wine, Andrew is described as looking like a donkey walking on hot coals when he dances! The men handle another personal question about Andrew correctly, and when they explain they got the message from John in maximum-security prison through Joanna in Herod's court, Simon believes them and asks about their message.

    Nearby Simon Zee is posing as a tent dweller, seated by his tent and carefully looking for members of the Zealot order. Soon he sees one staring directly at him, but the man suddenly vanishes. Zee rises to his feet and slowly walks to spot him. When he does, the man starts walking toward him. Zee turns around, only to face another Zealot. When he notices the first Zealot has his hand on a dagger at his waist. Zee quickly turns again, but faces a third Zealot ready to draw his dagger.

    The scene shifts to Gaius in the vicinity, patrolling through the tent city, but not following Quintus's orders to cause trouble to the tent dwellers. Instead, he looks on them with compassion and actually helps some of the pilgrims move a heavy object.

    Zee's breathing becomes heavy as the three Zealots close in on him. He folds his hands on his chest and closes his eyes as he silently prays, slowly falling to his knees. He faces the first man he saw and tells him, "I recognize you from the Order." That man tells Zee what he himself was trained to say: "Mine will be the last face you see." Zee nods his head affirmatively and says softly, "I suppose you could kill me, but my Rabbi's will be the face that awaits me in heaven." The man asks, "Is that why you turned traitor?" Zee explains, "I joined the Order to fight for the Messiah's coming. And He is here, brothers."

    They suddenly overhear and then see Gaius in his Roman uniform as he talks kindly with tent dwellers, offering to help with a damaged tent. The first Zealot gestures and says, "I'm certain that is a Roman soldier. Taxes are still collected." "Yes," says Zee, "and the Kingdom of Heaven is at hand." The man objects, "This is no Kingdom that I've ever been promised," and spits at Zee, who calmly replies, "He is not what we thought, brothers." Zee rises to his feet with his hands outstretched peacefully, saying, "I have bet my life on it." He turns slowly to face all three, explaining, "I have given up the sica (dagger) and our way of life to follow the Christ after I witnessed the healing of my brother."

    Simon, along with James and John, seem surprised by whatever message the Baptizer's disciples gave them. Simon says he will tell Jesus when He returns, but Avner and Nadab naturally want to know how soon that will be. They soon learn that Jesus's understanding of soon involves faith, waiting, and patience. A rush of many feet later on in the city tells them Jesus is back! 

    Gaius, Zee, and the Zealots slowly converge on the crowd gathering around Jesus and a woman who is now standing up straight from a stooping illness. The crowd cheers and applauds. When Simon and the others with him arrive, Jesus heals the leg of a man who was told it needed to be amputated. Simon is concerned when he sees Rabbi Akiva watching scornfully in the background, but is glad to see his new friend Gaius watching the healings. Next Jesus heals a woman's young son of his blindness. Simon approaches Avner and Nadab, saying, "Let's get you closer. Soon may be now! Let's get John's question answered." 

    A mute man approaches Jesus with an old sign around his neck, gesturing that he cannot speak. Jesus tells him He understands, ask Nathanael for a knife to cut off the sign around the man's neck, drops the sign, and places His hands gently on the man's neck. Sounds start coming out of his mouth! He says, "I have never said anything with my own words." The healed man cries and blesses God. The Zealots are visibly moved by these healings.

    Simon takes this opportunity to introduce Jesus to Avner and Nadab. Jesus tells them He recognizes them from the day His cousin, John the Baptizer, introduced Him to Andrew. One of them quotes something John said about Jesus that day: "Behold the Lamb of God who takes away the sin of the world." Jesus commends him for his good memory and asks what John wants to know. The men are reluctant to ask publicly, suggesting this type of question might better be posed privately, but Simon thinks now is a good time. Jesus asks openly, "Who here has experienced John the Baptizer in some way?" Most in the crowd respond that they have. Jesus says, "I know some of you rejected John, but some of you believed his message. He has had a profound impact on so many in this region, and these are two of his disciples, so let's welcome them." Jesus and most everyone else do so heartily, but Avner and Nadab look increasingly uncomfortable.

    Jesus continues, "Some of you also know that John is currently imprisoned by Herod in Machaerus. I think it would be instructive to know what's on his mind in the midst of such challenge." Nadab again tells Jesus quietly it is a difficult question and might be better dealt with in private, but Jesus reassures him, saying with a wink, "It's fine. This is healthy." Avner clears his voice and says, "He sent us to ask You if You are really the One who is to come, or should we look for someone else?" Jesus says, "Hmm. For those of you who could not hear, John the Baptizer, My cousin, who has prepared the way for Me, is questioning if I am the Messiah or if maybe we should keep waiting." The crowd, especially the Zealots, are obviously listening intently. Jesus smiles and says, "John is getting impatient, yes? It's one of his quirks." Nadab comments, "He has been in prison a long time." Avner adds, "Word reached our ears about what happened in Nazareth, that You said the Spirit of the Lord is on You to proclaim liberty to the captives." Nadab asks, "If You say You are here to free prisoners, then why does he remain? He rightfully wonders why You would allow his entire ministry to be halted by an imposter king."

    Jesus explains, "Proclaiming liberty to the captives can mean more than just freeing inmates. There are many kinds of captivity that keep people." Avner wonders, "Is that what we're supposed to tell him?" "No," Jesus says. "That's just for you." Nadab says, "We've heard our former comrades Andrew and Philip have gone to the Decapolis. Is that where You're planning to launch the revolution to overthrow Rome?" Gaius and the Zealots wait for the answer. Jesus says, "I have something in mind for the Decapolis, and it will be revolutionary, but probably not in the way you're thinking." Nadab wants to know what they are supposed to report back.

    In the crowd is Jesus's friend  Rabbi Yussif, who says under his breath, "Careful!" recognizing with many others what an explosive political issue this is. Jesus bows His head briefly and then addresses John's disciples: "Go and tell John what you hear and see. The blind receive their sight, the lame walk, the lepers are cleansed, the mute speak, and the poor have the Good News preached to them. And blessed is the one who is not offended by Me." Rabbi Akiva, staring at Jesus at close range, says out loud: "I will always be offended by blasphemy. And so should all of you," staring around at the crowd. Peter points to Jairus next to Yussif and says, "You know what happened to his daughter. You know this isn't blasphemy!" Jesus puts a silencing arm on Simon. Akiva states, "I did not see what happened. Your supposed Rabbi disrespected me as a holy man, another sign of His evil spirit. He is hiding something and I cannot stand here and allow you all to be deceived by His sorcery, even if I'm the only one willing to protect you," shooting an accusing glance toward Rabbi Yussif and Jairus, the synagogue administrator.

    Jesus steps forward toward Avner and Nadab, telling them, "Go to My cousin and tell him what you have seen and heard today, and add to that the dead are raised as well," which is what happened to Jairus's daughter. "And tell John I love him." He smiles at them. They smile and nod, turning away from the crowd to obey what Jesus told them to do. Jesus addresses the crowd, "Does My response to John's disciples sound to any of you like a rebuke?" Nathanael the forthright says, "Yes." Jesus says, "I can always count on you, Nathanael! Many of you were baptized by John. I Myself was baptized by him. You heard how strong he was, how passionately he believed, and yet now, even he has questions. When you went to the wilderness to see him, did you expect to see a reed shaken by the wind? Someone in fine clothing, like those in kings' courts? Or did you go to see a prophet?" Several in the crowd loudly say, "A prophet!" Jesus affirms them, saying, "A prophet, yes. And I tell you, John is who Isaiah and Malachi spoke of. What did they say, Big James?"


    Big James clearly recites this biblical text: "Behold, I send My messenger before You, who will prepare the way before You." Jesus says, "Yes, and this should tell you something. Among those born of women, none is greater than John, and even he has questions." Rabbi Akiva openly describes John as "another demon-possessed blasphemer," criticizing Jesus for calling him great, adding, "He called Your religious leaders, Your men of God, vipers!" Jesus looks at him stonily and raises His hands, as if to say, "You said it!" Simon tells Akiva, "I think His silence is His response."

    Turning His back on Akiva and toward the rest of the crowd, Jesus continues, "And here's what's so wonderful, though: none are greater than John here on earth. In the Kingdom of God, the one who is the least is even greater than he. And John himself would say the same. So please, listen carefully. Do not waste the time right now to hear the truth that I have for you." Pointing upward, Jesus declares, "The Kingdom of Heaven is at hand, yet so many in this generation are missing it!" Looking at Rabbi Akiva and then others, He urges, "Do not miss it. Those of you who have rejected John's message of repentance, and those who are now rejecting Mine, you remind Me of the children in the marketplace that play games while the adults are busy. And you know how they pretend to be adults in a wedding or even a funeral. You are like the children who refuse to play, whether it's a happy game or a sad game. It doesn't matter what it is. And like Aesop's fables, the others say, 'We played the flute for you, and you did not sing. We sang a dirge, and you did not weep.'"

    Looking now at Rabbi Akiva, Jesus tells him, "You and those in your order say John has a demon because he lived in the wilderness, preaching repentance while refusing bread and drink. And now the Son of Man comes preaching salvation while eating and drinking and dancing, and I'm called a glutton and a drunkard, a friend of tax collectors and sinners. It doesn't matter what is put in front of you: you will reject it." Turning around to look at people throughout the crowd, Jesus warns, "Beware of this: wisdom means nothing if it's not acted upon. Wisdom is justified by all her works."

    Now Jesus faces the Zealots, saying, "As you see what is happening to those around you, as you see lives being changed by repentance and salvation, do not ignore the evidence of the Kingdom of God. Woe to you if you do not receive it." Akiva opens his mouth to speak again, but Jairus quickly speaks up instead: "I would like to remind everyone that Quintus has imposed a limit of 25 people for all outdoor gatherings in the latter part of the day. At my estimate, we will very soon be at risk of detainment." Gaius strides forward with  his hand near his sword, saying with authority, "That man is right. All of you, return to your homes and shelters immediately!" Rabbi Yussif says in a friendly voice, "Let's all return to our homes." He smiles and slightly bows toward Rabbi Akiva, saying, "It's all right." The disciples quickly hurry Jesus away. Akiva shouts out, "I will report all of this!" Gaius unsheathes his sword and reminds Akiva, "I said go home."

    Zee is standing with the Zealots as the crowd disburses. He asks the first Zealot, the one whom he recognized, "Do you understand now?" That Zealot momentarily covers his face as if dazed, saying, "I understand very little of what I heard, even less of what I saw." Zee smiles at him and says gently, "The Messiah does not need our daggers." One of the other Zealots tells Zee, "Maybe you have forgotten what the Order stand for, but we have not!" The first Zealot shouts, "Enough!" Looking at his two companions, he says, "Are you blind?" Pointing at Zee, he affirms, "This is not a traitor." Zee tells him, "You could join me." The man says quietly, "I'll find my own path, but I will return to the Order with the truth: Simon the Sicarius (Zealot) is dead." He nods toward Zee and turns to leave, followed by the other two. Zee sighs deeply in relief and gratitude.

    Simon, walking swiftly with James, John, and Jesus, tells the Lord, "I can never decide which is more fun: watching You do the miracles or watching the reactions." John adds, "The miracles are so much better when the Pharisees are around!" Practical James states, "We need to get You to a new place. Is there a camp we should take You to, or do You want to stay at Simon's again?"

    Jesus smiles at two old friends who walk up, Barnaby and Shula. Barnaby is lame and Shula is blind. Shula asks, "Who is it? Why did we stop?" Barnaby simply replies, "It's Him." Shula says humbly, "We don't need to bother Him." Jesus says, "It's fine, Shula. I'm grateful you brought Barnaby here for the healing of his leg." Barnaby says, "No, I brought her." Jesus laughs, saying, "I know, Barnaby. Shula, are you afraid to ask for healing?" She honestly answers yes. Jesus asks her, "Do you have faith that I can heal you?" "Of course!" she replies. "Then why haven't you asked?" Jesus asks. Shula answers, "You have so much to do, Rabbi—so many need You more. I am used to this." Jesus asks Shula to look at Him. He says He wants to see her face, adding, "You and Barnaby have been so kind and lovely from the first time I met you, and your faith has been so strong, even though you haven't seen a miracle." Shula replies, "You redeemed my friend. Mary's miracle was so clear to me, I didn't need sight." Jesus tells her, "I know. You see better than most in this region. But since your friend Barnaby here won't leave Me alone," eliciting a chuckle from Barnaby, Jesus looks up to heaven, covers Shula's eyes with His hand, and removes it when Shula gasps. She says, "It's been so long. I'm afraid to look." Jesus says, "It's time, Shula."

    Shula looks up and the first face she sees is Jesus's. Barnaby laughs with joy and Shula looks toward her old friend, joking, "I can see you're not as handsome as you said!" Barnaby laughs harder and everyone joins in. Shula thanks Jesus, and they embrace with Barnaby joining in. John asks how long it has been since Shula has seen light. She answers, "Over 10 years." After thanking Jesus again, she looks at Barnaby and says, "Thank you, friend." He nods his head. Then she looks at Jesus and asks, "What about him?" Barnaby says, "No, I'm fine. This is about you." Addressing Jesus, he affirms, "This is about her. Some other time, maybe."

    Jesus rests a friendly arm on Barnaby's shoulder, saying, "We'll see. You're a true friend." He suggests they all go home now and adds, "Barnaby, she will still need you to walk her home. It's getting late. Shalom, shalom." They wish Him peace as well and as they turn to leave, Jesus takes Shula's walking stick, saying, "I don't think you will need this anymore." Shula says happily, "No, I won't!" As Barnaby hobbles off with Shula, he suddenly says, "Wait a minute—my leg!" Barnaby drops his cane as he tests his legs like a boy stamping on the ground. "There it is!" Jesus says softly. Barnaby says to Him, "Did You—" Shula instantly replies, "Of course He did, Barnaby. Who else?" Barnaby quickly tackles Jesus into a bear hug, thanking Him with irrepressible joy. Jesus says, "You're welcome, Barnaby. Now get Shula home. You can do it faster than normal, huh?"

    Jesus looks at His disciples and says with a smile, "No Pharisees around for this one." Simon returns that smile and says, "Still just as fun." Jesus sniffs back a happy tear and says, "Agreed!"

    Back at Simon and Eden's home, Eden is washing her hair and looking sad. Simon comes in and says with a joyful voice, "Eden, are you here? Come here for a second." Not waiting for her, Simon bounds over, saying, "Do you remember Shula? Never mind, I'll tell you later. Anyway, so those guys ended up being Andrew's old friends. I used questions that only someone who truly knows Andrew would know, and it worked. Suddenly, Jesus was in the square healing people, and He recognized John's disciples from somewhere, and they wanted to know if He was the real thing, which was crazy, giving everything they had just seen."

    Eden interrupts, quietly saying, "I lost the baby." Simon looks up at her, confused. Eden continues, "You didn't know." Simon shakes his head, asking her to say that again. "Our baby," Eden says. "You were with child?" Simon asks. She nods and explains, "You were gone when I found out." Simon says, "No, no, no." Eden repeats, "You were gone when I miscarried." Simon asks, "Were you working too hard?" She says strongly, "No, and that's not what causes these things." Simon wants to know why she didn't tell him. Eden answers, "Because I didn't want to distract you. I didn't want to make you regret your choice because what could be more important than—I thought I could keep it to myself, but I didn't know the hurt would go on so long."

    Simon replies, "Eden, this happened weeks ago?" Noticing the disturbed look on his face, she says, "See, I was right. Look how you're handling this." "I have a right to grieve my own child!" Simon counters. Eden admits, "I know. There's no right answer." Simon says, "No, the right answer would have been to tell your husband!" Eden asks, "Are you mad that it happened, or that I didn't handle it the way you wanted?" "I'm not mad!" he states. "You're furious; I can see it," she says. "I'm furious? You were acting like I did something wrong! I had no idea what was going on!" continues Simon. "I was taking advice from a Roman! What did I do wrong?" Eden answers, "You didn't do anything! You did nothing! You asked nothing! You came home from being gone and you didn't even ask how I was. You didn't offer to help with anything. You just took a nap!" Simon replies, "You told me to!" Eden says, "Yes, because I was being considerate of you, because I was showing love to you while I was in pain, but I didn't know you would rush to bed and then have the boys over the next day."

    Simon asks, "Am I expected to read your mind?" His wife replies, "Well, you were happy to read my body. It might be nice for you to try to read my mind." Simon says, "That's not fair and you know that!" Eden says, "I know that's not fair. I know I wasn't always right. I was a little distracted from losing my own—" and weeps. "You're upset I was on a mission," states Simon. "You're putting words in my mouth," Eden replies, but Simon asks if they were in her head. She tells him not to ask her that. Simon blurts out, "I'm sorry for everything! He should never have called me." Eden tells him, "Oh see, this is what I was afraid of!" Simon shakes his head and says, "Stupid mission to Caesarea with Judas!" Eden says firmly, "Leave Jesus out of this. This is between us. It is not His problem." Simon counters, "Well, He's the Messiah. If it's not His problem, whose is it?" He kneels in grief and covers his face. Eden embraces him. We hear discordant music as Simon says with irony, "You're the one comforting me?" Eden says, "I've had a lot more time with it." Simon moans, "Why is this happening? I don't understand. Why? Why? Why?" Eden says, "You're asking the wrong person." They both weep softly.

    Season 3, Episode 7: Ears to Hear



    Watch for free.

    In Jairus's home, we see Jairus, his wife, and daughter (newly risen from the dead) seated at a festive table. Jairus is dramatically reciting this text from the biblical Book of Esther, which gives the origin of the Feast of Purim: "And the king arose in wrath from his wine drinking and went into the palace garden, but Haman—" His listeners hiss and pound the table, as is customary whenever the name of the arch villain of the text is read out loud. "He stayed to beg for his life from Queen Esther, for he saw that harm was determined against him by the king. And the king returned from the palace garden to the place where they were drinking wine just as Haman"—more table pounding—"was falling on the couch where Esther was. And the king said, 'Will he even assault the queen in my presence, in my own house!'"

    The scene shifts to another Jewish household celebrating Purim. Zebedee says in an equally dramatic voice, "This was on the 13th day of the month of Adar, and on the 14th day they rested and made that a day of feasting and gladness." Besides his wife, Salome, and sons, James and John, the newly healed Barnaby and Shula are there as special guests. They all shake rattles to symbolize the feasting and gladness. Beginning to sing, Zebedee concludes, "Therefore the Jews of the villages hold the 14th day of the month of Adar as a day for gladness and feasting, as a holiday! L'Chaim!" His guests vigorously echo that toast to life. 

    Outside at twilight there is lively music and dancing in the street. It is a village-wide celebration. Neighbors echo L'Chaim to one another from facing rooftops. One little boy, watching someone from another rooftop, picks up a clay pot and is about to toss it down onto the street. His attentive father quickly stops him. He follows his son's gaze and finger pointing to the apostle Simon pacing with a big clay pot in his hands. Simon hurls the pot down and screams like a man trying to release pent-up rage. The father recoils in horror. Simon covers his face with his hand and resumes his pacing.

    Andrew and Philip are walking on a wilderness road, but Philip is dragging behind Andrew with his arms folded. Philip explains his slowness like this: "I'm thinking and my thoughts are making my body heavy." Andrew asks, "Can you stop thinking and just walk?" Philip says, "After what we just saw?" "All the more reason to move," replies Andrew. "Don't make this difficult!" Moody Philip responds, "You think the situation among the Gentiles isn't difficult?" "Of course it is; walking doesn't have to be!" quips Andrew. Philip's lagging feet hit a stone and he falls hard, making Andrew realize that walking now will be difficult.

    As Andrew tends to Philip's bloody, sprained foot, Philip complains about how their trip to the Decapolis went. Andrew calmly replies, "No one was bleeding." Philip says, "Yes, not from their skin, but the whole place was torn apart, just like this foot, and all because of our teaching!" Andrew, who once was the worrier of the group, says to Philip, who until now has been so strong, "You're the one who is supposed to be made for this." Philip admits he thought he was and was willing to suffer hardship as a disciple of John the Baptizer ministering to Jews, but feels they now have caused a multinational crisis on the verge of erupting into violence, maybe into war with blood on their hands. Andrew calmly replies, "One thing at a time, yes?" Philip concludes glumly, "We failed in our mission. Messiah gave us His words and we did not deliver!" Andrew decides to look for a walking stick for Philip.

    Judas is at Andrew's house nearby, assembling little parcels. Andrew opens the door and Philip leaves his grip to hobble onto a chair. Judas welcomes them back. Philip says, "Well, at least someone is happy to see us." Andrew warns Judas, "He is a different Philip right now!" "For good reason," says Philip defensively. Judas wants to know what happened. Before explaining, Andrew asks about Judas's parcels. Judas answers, "I am making packages of food for the homeless. Little James said it is a Purim tradition." Andrew exclaims he forgot all about Purim being now. Grumpy Philip exclaims, "How are we talking about holidays right now?"

    Philip tells Judas they made a mess of their preaching in the Decapolis. Andrew states, "We did not intentionally create a mess. We preached the words of our Rabbi, and some people took issue." Judas asked what they said to try to smooth things over. Andrew responds, "Sometimes people respond better to stories than to teaching." Judas wants to know what story or parable. "The Banquet," Andrew answers. It comes from Jesus so is perfect, Andrew adds, but instead of being intended to smooth things over, he now believes, "Jesus shares it when He wants a challenge. It goes like this: One time there was a rich man who was throwing this party—a big banquet. He wants everyone to come to it so he sent his servant out to all those invited, saying, 'Everything is ready, so come!'" Philip continues, "Only the guests that he is inviting are making excuses. The first said, 'I've just bought a field. I must go out and look it over. Please excuse me.'" Andrew adds, "Another said, 'I've just bought five yoke of oxen, and I must examine them. Therefore, I cannot come.' And another said, 'I've just married a wife, and therefore I cannot come.'"

    Judas says coolly, "Those are all perfectly legitimate reasons." Andrew says with frustration, "Even our own people heckle!" Philip explains, "Someone in the crowd said that exact same thing." Andrew continues with Jesus's Banquet parable: "So the servant reported these things to the master, and the master of the house became very angry. He said to his servant, 'Go to the streets of the city and bring back the poor, crippled, blind, and lame.'" Philip adds, "So he did and they came, only there was still room left over in the banquet. So the master said, 'Go out to the highways and hedges and compel people to come in so that my house may be filled.'"

    Judas asks with a critical tone, "You said this to a mixed crowd?" Andrew replies meekly, "We did not know the extent to which the crowd was mixed." Judas concludes, "So 'go out and find some leftovers' did not exactly play well." Andrew says defensively, "Well, it should have. God wants everyone to come to the party!" Philip adds, applying the parable to God: "The Master said, 'I want My house filled! Everyone is invited.'" Judas says, "Tell me if I have this right: the Jews understood this to mean that Jesus was calling for Gentiles, and the Gentiles thought you were calling them second class. And the conservatives who live by Jeremiah would have heard you to be saying the original guests who did not want to go to the banquet would miss the party. And those better versed in Isaiah, 'Behold, I am doing a new thing!' were probably emboldened, except that Gentiles were there."

    Andrew and Philip humbly concede that analysis is about right, but want to know how Judas knows this. Judas answers, "I am a businessman. My job was to know people, and I have met all kinds." Andrew confesses, "It was demoralizing!" Judas pats Andrew on the shoulder and says, "Maybe you are over- identifying your role in it." Philip bluntly responds, "Would people be brawling in the streets of the Decapolis, Judas, if we hadn't gone there and preached?" "Brawling?" asks Judas with surprise. "Boys, it is way too early for the war. We have to be smarter."

    Nathanael suddenly opens the door and proclaims with joy, "Chag Purim sameach!" Noticing with dismay the gloomy reception he receives from Philip, Andrew, and Judas, he claps his hands and says, "Come on, it's a holiday, not Shiva (mourning)!" Andrew explains, "I think we may have created a crisis in the Decapolis." "So talk to Jesus about it," says Nathanael immediately. Judas claims, "I was just about to suggest that." Nathanael notices Philip's injured foot. Andrew tells him, "We are going to see Jesus first thing in the morning." Knowing that Nathanael and Philip are old friends, Andrew nods toward brooding Philip and asks, "How often does he get like this?" "About twice a year," answers Nathanael. "I just keep my distance."

    Matthew and Tamar are seated across one another at a table. Matthew, reading a document, comments that it is very well written. Tamar responds humbly, "I will just have to trust you on that." He states, "You cannot read? That must be very limiting." "It wasn't my choice," says Tamar. "You could learn. You are very intelligent," replies Matthew. Thomas knocks on the open door and enters. John and Nathanael soon enter with filled buckets from another open door. They all are happy to see Thomas back, who went away to court Ramah and speak to her father. When they ask how it went, Thomas says, "It's complicated. Her father didn't say no. Ramah stayed behind in Tel Dor." There is an awkward silence since they all feel badly for Thomas. Big James, carrying two buckets on a yoke, and Mary Magdalene enter in cheerfully and inquire about Ramah after greeting Thomas, who explains, "Ramah stayed behind to work on Kafni (her father). He is not a believer." "In Jesus?" states Nathanael. "We knew that." Thomas says sadly, "In me." Nathanael says both sympathetically and insensitively, "Ah, that's disappointing. Are you embarrassed?" Big James smacks the side of Nathanael's arm. Thomas reiterates, "He didn't say no. He just didn't say yes. Ramah is working on him. We are hopeful." Thomas slowly walks out of the room and John follows him.

    Zee walks in with two heavy buckets supported by a yoke and says as he carefully lowers them, "The good news is we got the wood ash (to help the soil of their olive grove). The bad news is the townspeople now think that the followers of Christ are up to some scheme." Noticing they all are unusually quiet, Zee asks if he missed something. Mary Magdalene says, "Thomas is back and we were just wondering how it went at the market." Big James says, "We bought more than half of the vendors' supply of sulphur. People are going to think we are building weapons, preparing for war." Tamar responds, "Igniting spears isn't the only use for sulphur. It can also be used to clean stains from white linens." Mary adds, "It can be used to make incense." Zee notes, "It can be used to purify a room where a sick person has lain."

    Andrew, Judas, and Philip with his walking stick now arrive and ask if Jesus is back. Big James answers, "Yes. He is over at our place, speaking to Abba about the olive grove." They turn to leave, saying they must speak to Him immediately, but Mary asks Philip what happened to his foot. Zee wants to know if they were attacked. "Nearly," says Andrew. Philip states, "We have a big problem at the Decapolis." Big James says, "I thought you were sent to go fix it." Philip and Andrew raise their heads in frustration, but merely say, "We need Jesus to intervene." "On behalf of Gentiles?" says Big James in a disapproving tone. Tamar, who is Ethiopian, states, "Excuse me, I am sitting right here!" James points and says, "You are different. There are hundreds of pilgrims here in Capernaum, our own people, who haven't seen Jesus for weeks, living in squalid conditions, waiting for one opportunity to hear more of His words, the words that captured them on the Mount."

    Andrew objects, "Jesus never promised them more teaching. They followed us to Capernaum of their own accord." Philip adds, "The Gentiles are curious now. This was all foretold by the prophet Isaiah. Do we remember? 'Behold, My Servant, whom I have chosen, My Beloved, in whom My soul is well pleased. I will put My Spirit upon Him, and He will proclaim justice to the Gentiles, and in His name the Gentiles will hope!" Tamar is pleased to hear that. Matthew says, "I have been studying the genealogy of Jesus, and there appear to be many Gentiles in His own ancestry. Rahab was a prostitute in Jericho who married Salmon, who fathered Boaz." Zee remembers, "Boaz married Ruth, who was a Moabite." Mary says, "We could let Jesus decide for Himself." Andrew thanks her and Big James says, "She's right. Let's go."

    Matthew remains with his work at the table and Mary stays behind to talk to him, saying, "It smells nice over here." Matthew tells her it is the holy anointing oil of the first press. He changes the subject: "Sad news about Thomas and Ramah, huh?" "It is," agrees Mary, but she too changes the subject: "Matthew, I have something I wanted to ask you. Yesterday I was upstairs, moving some things around, and I came across a box with prayer tassels inside?" Matthew looks abashed and stumbles in his words as manages to say, "What, what were you going to ask me about them?" Mary asks, "Why were they hidden away?" With uncharacteristic irritation, Matthew states, "They were hidden for a reason. Did that occur to you?" Mary says apologetically, "I put them back, of course. It was an accident, I told you. I just wondered—" Matthew suddenly rises, hits the table, and grabs his papers, saying, "I'm very glad you are staying at my old house, but I will ask you please not to go through my personal belongings anymore!" He quickly walks out, Mary saying with surprise, "Matthew, wait!" But he is gone.

    Back in Jerusalem, Rabbi Shmuel is interviewing someone and taking dictation: "'Sent by God.' Those were his exact words?" The witness, Jekamiah, answers yes. Shmuel inquires, "Parentage?" Jekamiah says, "He claimed to be of the house and lineage of David." "No," says Shmuel," "I meant his father's house. Jesus, son of whom?" "Oh, he did not say." "Origin? Jesus of what?" "I did not ask him," answers Jekamiah. "You just gave him the money?" asks Shmuel. The witness answers yes. "My sympathy for your loss is dwindling," states Shmuel. "His preaching was powerful, like nothing I have heard before," says Jekamiah in his own defense. Shmuel wants to know if that preacher performed any signs or miracles and was surrounded by loyal followers. The man answers no to both questions, adding, "He was alone. He says he is going to build an army outside Beersheba in the Negev, and though I am clearly too old to fight, a 50-shekel donation will help his troops craft weapons." Shmuel rises and thanks him for his report, but the witness states, "You are not going to open a formal inquiry?" Shmuel informs him, "There are countless such conmen swindling people all over Judea, and Jesus is a common name in our nation. If we started an inquiry, where would we stop?" Jekamiah protests, "But you seemed eager to accept an audience with me!" Shmuel informs him, "This is not the swindler I am looking for." Shmuel shakes his head sadly after excusing the man from his presence.

    Outside the temple grounds in Jerusalem, we see many merchants and their stalls set up. A humble man walks up to a religious official, leading a sacrificial lamb and saying to him, "I think you will be very pleased." The official sternly tells him, "We will make our decisions. Look at this meager chump! Its neck is pathetic! This is no lamb for sacrifice." Atticus, the Roman cohort in plain clothes, says to the official, "You guys sure know your stuff. That part of the back is called a chump? Who knew?" The official observes that Atticus is a Gentile and tells him, "You are not permitted here." He threatens Atticus, but Atticus reveals his imperial Roman surcoat underneath and tells him he is on Governor Pilate's business. Atticus wants to know who is the authority on trouble-making rogue preachers, especially in Galilee. With a little more pressure, Atticus gets the name of Rabbi Yanni, Shmuel's accomplice.

    At twilight in Capernaum we see Simon listlessly entering a Roman section of the city. People in Roman clothing look at him with unfriendly eyes. A Roman soldier approaches him, saying, "What are you doing here, Jew?" Simon says, "I ... I was just walking and I ended up—" The guard interrupts, "You don't just end up in the Roman Quarter! How did you get past the guard?" Simon turns around and then again to face the soldier, saying, "I didn't see any—" Just before the soldier takes Simon with him, we hear Gaius's voice: "Canius, what is going on?" He answers, "This Jew somehow got past the gate." Gaius says, "I will handle it. I would like to interrogate him myself. Go to the gate and make sure Antius is posted there. This never should have happened. I want to know where he was." Canius says, "Yes, Primi," bumping Simon intentionally on his way to the gate, considering him nothing.

    Gaius grabs Simon, ordering him quietly, "Don't talk, don't ask questions, do not make a sound until we get inside." Once inside Gaius's house, Gaius faces Simon, demanding to know, "What possessed you to cross into our Quarter?" Simon responds like a dazed man who does not care: "I had gone everywhere else. This was the last part of town I thought could distract me, you know? The novelty of it!" Gaius wonders, "You couldn't drink yourself into distraction at The Hammer?"

    Gaius's wife, Livia, and young son enter the foyer where the men are talking. Livia says, "What is this? It is not yet the end of the day." Gaius tells her, "I needed a private place to interrogate this Jew who was trespassing." Simon gestures disarmingly and says, "I mean no harm." Livia asks, "Are you the doctor? Gaius said there was a Jewish doctor or something that might be able to—" Gaius interrupts, "Livia, please furnish this man with one of my cloaks. I don't want any more trouble while I see him out of the Quarter." Livia leaves to do as requested. The boy asks Simon, "Do you know the Jewish doctor? Can he help Ivo?" Gaius says, "Simon, this is my son, Marius, and Ivo is our—" Simon responds when Gaius halts, "Yeah, you mentioned: the son of your servant." Young Marius says, "He's my best friend. He's really sick."

    Livia, returning, cuts short that conversation and asks Marius to go to his room. She holds out the cloak to Simon at further than arm's distance. Gaius, sighing, takes the cloak and says, "Jewishness is not contagious, Livia." Livia says with irritation, "So ... he already knows our whole story?" He tells her under his breath, "Not all of it." Turning to Simon he says, "We will take the back door into the alley and sneak you out a side entrance. This way." Simon bows respectfully to Livia before following Gaius. By the door he notices a boy lying on a bed in a corner room, and stops to stare with compassionate eyes. Gaius pulls him outside.

    Matthew gently approaches Mary, who is working on a basket. When she sees him she says, "Matthew, I'm ... please forgive me. It was none of my business." Matthew tells her, "You are not the one who needs to apologize. I am very sorry for my outburst." She listens quietly, but then observes that his feet are uncharacteristically muddy. Matthew explains, "Jesus is always going away to His lonely places, and I thought I would try it." Mary wants to know how that went for him. He tells her he was barely out into the field before he was trudging in mud, so he took it as a sign he should come back and apologize.

    Removing his sandals and wiping his hands, he asks, "May I explain?" She invites him with her eyes to sit by her. As he does and opens his mouth to speak, we see a scene from his past as a tax collector in his booth with Gaius standing watch as his bodyguard. An old man approaches his booth, saying to Matthew, "Just as I planned: late in the afternoon on the sixth day, no line." Matthew, confused, says, "You arranged for there to be no line?" "Someone else did a long time ago," says the old man. Matthew wants to know who, and Gaius looks over curiously, but the old man says, "Never mind. You've really never noticed? You seem like someone who notices things." Matthew thanks him sincerely, observing, "Traffic does slow down late on the sixth day." The old man tells him, "That's because everyone is at home preparing for Shabbat." Matthew asks, "Shouldn't you be doing that?" The man counters, "Shouldn't you?"

    Matthew scowls and says, "Are you here to satisfy your tax requirement? Why didn't you want there to be a line." The old man replies, "Maybe I wanted all your attention for myself. Besides, who wants to wait in a line? I am Matthew, son of Hezron, from the tribe of Benjamin." Matthew says, "We only require one name and one ancestor." "I know that," says the old man. "Maybe being from the tribe of Benjamin is the last thing I have to be proud of." Matthew, looking through his record book, says, "I don't discuss those things." The old man then says this about Benjamin: "He was the favorite of Jacob's 12 sons." Matthew pops his head up and says to the man, "I thought Joseph was the favorite." The clever old man says in triumph, "Ah, you do discuss these things, huh? If Benjamin wasn't the favorite, at least he was the baby of the family and the only other son born of Jacob's true beloved, Rachel."

    Matthew, looking up again from the record book, says, "Something is not right." The old man replies, "Mm, you might say that." Matthew continues, "Your adjusted income from last year is not commensurate with the amount you owe. Did you come into a large sum of money?" The man tells him no. Matthew exclaims, "Your tax liability is the highest in Capernaum!" Gaius, hearing Matthew's surprised tone, turns to look. Matthew continues, "I do not think it is possible to have incurred this much debt even in a sudden change of fortune. Wait a minute: what are all these re-assigned figures and transfers?" The old man replies, "Son, I do not have many more days left on this earth. I bought all the debt of my children and my family and put it under my name."

    Matthew, astounded, says, "This is such a staggering achievement of financial acumen! I must say I am impressed." The man sighs and tells him, "I have seen everything I need to see, and I am ready to meet my Maker." Matthew states, "Surely with your brilliance you have also prepared a way to pay this?" The old man says, "You know, Benjamin was not his original name. Rachel died moments after giving birth to him, and as her soul was departing, she called him Ben-oni, son of my sorrow. Later on, Jacob changed it to Ben-yamin, son of my right hand. That was kind of him." Matthew, frustrated by this change in subject, inquires, "Do you have any land? Assets? Savings? Anything you can sell off to fulfill this unthinkable sum?" The man replies, "In thinking back on it, I think old Eema (mother) Rachel was correct, son of my sorrow."

    Matthew asks, "Why would you do this? You will be arrested and placed in a Roman labor camp!" The old man explains, "But they will not be able to touch my children. I did all this legally, mind you," facing both Gaius and Matthew. Matthew says, "I know! I am astonished, and it will be very unpleasant for you." "Honestly," replies the old man, "How long do you think I will last in a labor camp?" "You are shrewd," says Matthew. "To answer your question," says the man, "No, I have no assets. I could have kept what little money I have and let others pay their share, but to what end? To watch them struggle as I have struggled my entire life as a shepherd?" Matthew quips, "I thought human sacrifice was against our religion." "But symbolic self-sacrifice is not," answers the man, "and I will not be the one running the sword through, huh?" looking at Gaius.

    Matthew says, "Though I take no pleasure in doing this, I have no choice but to place you under arrest." "I understand," says the old man. "Thank you. May I gift you? A gratuity? For your wonderful service and kindness for listening to me go on?" Matthew, shocked at these words, can only manage to say, "It is not customary." The old man continues, "In truth, these are the most valuable things I own. More valuable than gold, more precious than rubies!" Matthew says excitedly, "I may be able to help you liquidate it! We could work together. A ledger coming up this short on a balance this big reflects very poorly on my performance!"

    The old man pulls out four ancient prayer tassels from his pocket, saying, "These are one of a kind. They date back to the first Exile (in 722 B.C.), made from the world's most exquisite tekhelet." Matthew says, "Well, there must be a buyer for it. If the amount settles the debt, you will be spared!" The old man tells Matthew, "I encourage you to consider keeping them for yourself, my son." Matthew says heatedly, "Please, we are not relatives. Don't use that word! (Perhaps Matthew is reflecting on how his own father disowned him.) But the man says, "No, I have made up my mind. I want you to have them. You chose this occupation. I know you have no use for these now, but someday you might need them." Matthew says, "That is very unlikely. I will put these on the market and see what we can do."

    The old man turns to Gaius and says, "Officer, I confess," holding out his arms for arrest. Gaius scoffs and says, "Don't worry, old man. Someone will come to collect you." The old man turns back to Matthew, who says earnestly, "I will look for a buyer," but the man tells him, "When you know the true value of these, no man will be able to meet their price. Shabbat Shalom, young man." He smiles and walks slowly away with the aid of his walking stick. Matthew stares at him in wonder and then at the prayer tassels.

    Returning to the present, Mary Magdalene and Matthew both echo what that extraordinary man said about the tassels: "More valuable than gold, more precious than rubies." Matthew tells her, "I kept them to respect the genius of that man. I also kept them as a reminder of the sins against my people." Mary asks why. Matthew says, "I want to understand things, Mary. Especially inscrutable things that unsettle me. And this was the most mysterious of them all. I have so many regrets. If I were to get those tassels appraised and sold, I would only incur more regret, and I couldn't bear it."

    Mary wisely replies, "It wasn't about the tassels; they're just a symbol. That man wanted you to have his faith. That was the last thing he had, his most valuable thing in the world. And you have it!" Matthew stifles a sob. Mary continues, "That man wanted you to be Jewish again, and you are. It was his dying wish." Matthew asks, "Why would he want that for someone like me?" Mary answers slowly, "Because sometimes God sends a dove." She explains, "I've never told anyone this before, but the day I met Jesus was the same day I was ready to end my life. I was going to leap from a great height when a dove caught my eye, and I couldn't resist following it. And it led me to the place where I met Jesus." Mary smiles at Matthew, saying, "That old man was your dove."

    Matthew is listening carefully and obviously thinking deeply. Mary observes, "Our lives have often been painful, yes?" Matthew agrees. She continues, "So we think life is full of scarcity and not abundance. But then there are those times when, out of nowhere, somehow the world expresses its longing to be whole. And suddenly God steps in. We are pulled out of our blindness, and  invited into redemption. I know I was." She leans in and looks at Matthew, adding, "I know you were." "Huh," says Matthew. "I don't know what to say." Mary suggests, "Maybe we don't say anything. Matthew, I know you have felt unworthy, but it's time to add a new accessory to your clothes, or rather an old one." Matthew stifles back both tears and laughter. "Shalom, shalom" they wish to one another in their evening parting.

    Gaius is escorting Simon, hooded and cloaked, through the Roman Quarter. At the exit Gaius advises, "The next time you need a change of scenery, try a new food. Teach yourself discus throwing." Simon says, "Discus, really? Seems like you might be the one who needs a distraction." "Listen," says Gaius, "I'm going out of my way to help you." Simon, cutting deeper, says, "I'm a fisherman. I can tell when a ship has run aground. How long has it been like this?" Gaius claims not to know what he is talking about, but Simon insists he does.

    Simon continues, "That boy? Your wife asked if I was the Jewish doctor you told her about. You told her about Jesus?" Gaius responds in halting speech, "I mean, the boy's been sick for almost a month, and he's getting worse every day." Simon inquires, "None of your doctors can help?" Gaius bitterly replies, "You saw the color of his skin. They think less of him because he is a servant." Simon responds, "Well, it's honorable you kept him on when his mother died." Gaius replies softly, "He's not just a servant." Simon recalls, "Your son said they were best friends. It's like having a brother; I understand." Gaius looks him and admits, "They are: half brothers." He lets out a sigh, perhaps with a mixture of surprise and relief at his own transparency. Simon asks gently, "Does she know?" He answers, "Well, we don't talk about it. For Roman men, it's a more common thing." Simon responds, "It's common for lots of men. It's just more accepted in your culture."

    Gaius says, "Just spare me the sermon!" Simon tells him, "I'm not judging." Gaius confesses, "I did not feel guilty about it at the time, but lately I do regret my actions. And now that he is sick, I can no longer pretend he is not my son. Neither can she." Simon reflects that "silence between a husband and wife is poison. The longer you don't say something, the worse it gets. Trust me." Gaius replies, "I do not." Simon counters, "You trust me enough." "Just stick to your side of the street, Simon," says Gaius. "Fine," answers Simon. "Shalom, shalom, Gaius." "Why do you say it twice?" asks Gaius. "Well, once means peace. Twice means perfect peace. Complete wholeness," explains Simon with a look that suggests he now recalls his own lack of peace. Gaius quips, "Well, that will be the day." Simon agrees and walks off into the night on the main city street.

    Thaddaeus, walking fast with Matthew on that same street, tells him, "I think it's a great idea, especially to have them on before Rabbi arrives!" Matthew says, "Yes, just tell me how to tie them." Thaddaeus offers to put Matthew's prayer tassels on his garment for him, but Matthew prefers to do it himself. Off goes his outer garment so the tassels go on his poncho-like tallit katan underneath. While he is doing this he asks, "Why do we wear them?" Thaddaeus explains, "God commanded it in the Law of Moses." Matthew wonders, "What do tassels have to do with Torah?" Thaddaeus tells him, "The Hebrew letters that spell the word are the numerical value of 600, plus there are 13 knots and threads used to make the tassels." Matthew perks up, remembering, "There are 613 commandments in the Law!" "Got it!" Thaddaeus says kindly. He continues, "When we wear them on the four corners of our garments," but Matthew finishes the thought: "It is like being surrounded by God's Word all day." His encouraging friend claps and says, "See, you're practically a rabbi already!"

    Jesus and most of His apostles are sitting around a table by the house where Thaddaeus was helping Matthew. After obviously listening to Andrew and Philip explain about the Decapolis situation they tried to remedy, Jesus asks them, "And what was your strategy to clarify it?" They tell Him they tried to tell one of His parables. Jesus says, "Parables, good! That's what I would have done. Which parable?" Andrew says, "The Banquet, the one where the guests give excuses not to come and so everyone else gets invited." John says critically, "You chose the Banquet?" Nathanael adds, "People get upset about that one!" Jesus says, "Of course they do."

    Andrew adds, "If it makes you feel any better, we first considered the Wheat and the Tares, but we thought better of it." Jesus says, "I already told you some people would not understand that parable." Thomas admits, "I'm not sure I understand the Wheat and the Tares." Jesus chuckles and says, "Give it time."

    Philip says, "The problem is they did understand the Banquet parable and it caused fights in the street, rioting between Jews and Gentiles. Leander told us it is getting worse every day. The prominent Hellenistic priest has changed his ways, which is good, but when he abdicated his duties as priest and leader, others tried to fill the void. So projects are going undone and people are just angry and blaming each other." Andrew adds, "It led to stealing and fights in the streets. Many people are actually leaving their homes to escape the violence."

    Big James asks, "That is the environment you suggest sending us into?" Jesus asks, "What part of the parable caused this fight to break out?" Philip immediately answers, "The people outside the city, the ones in the highways and the hedges, the last to be invited and the last to accept the invitation." Jesus tells him, "That is what I suspected." John asks if the ones in the highways and hedges actually refers to Gentiles. Jesus sighs deeply and says, "He who has ears to hear, let him hear. We leave in the morning. Everyone, go home; gather your things. We take to the 'highways and hedges' before dawn."

    Most rise to obey swiftly, but Jesus remains with Andrew and Philip at the table, telling them, "Boys, this is part of it: you try and carry heavy things, sometimes one gets dropped. But we pick it up and keep going forward." Andrew gives Philip an encouraging pat and a nod toward Jesus as they rise. 

    Jesus asks John for a private word and starts humbly washing dishes. When John joins Him, he says he should do the dishes instead, but Jesus keeps washing and says, "John, this isn't going to be easy. The Decapolis will be perilous. The hearts I must reach there are hard, Jew and Gentile alike. Our time will be fraught." John responds, "We are ready for anything, Master. We have Zee. I can ask my father to come along for extra help. He is good with crowds." Jesus says unexpectedly, "I want you to stay behind. The rest of us will leave. You will stay and wait." John mildly scoffs and says, "You just said the situation will be fraught, which means I should be there more than ever." "For what?" Jesus asks. "Strength in numbers? Our challenges there are not based on how many followers are surrounding Me. This is not about a lack of resources." "Well, then, what?" John asks. "Hard hearts, John. Cold, unyielding granite," says Jesus. "I don't understand," admits John.

    "You seemed to think we needed a full group for this trip, hmm? Who was missing at today's meeting?" asks Jesus. "Oh," says John, thinking of Simon. "You will stay and wait for him. The success of this trip depends on Simon," states Jesus. John ventures to say, "Master, whatever it is you need, I can provide." Jesus leans in, speaking firmly and kindly as to a willful child, "Waiting for Simon is what I am asking you to provide." John objects, "Simon is distracted. He is not himself; something is off. Maybe," John hesitates, "it is better if he stays behind." Jesus, again sounding like a father with a stubborn child, "John, I love you, but that is not the approach I take to people in pain. You should know that by now." John asks, "But what about the others? Wouldn't it be better to ask one of them?" Jesus reminds him, "You have known Simon since childhood." John suggests Jesus asks Matthew to wait for Simon, reminding Him that the two worked well together when sent to find Mary Magdalene. Jesus then asks John a convicting question: "Did you think that was a good idea at the time?" He says lovingly, "John, it has to be you. No more questions," and goes back to washing the dishes.

    In the morning, Jesus and 10 of His apostles are striding with determination along a dusty wilderness road. Nathanael walks toward Andrew, asking, "Where is your brother?" Andrew replies, "We've got our hands full without worrying about it now."

    Tamar and Mary are working with foodstuffs at the table. Simon wanders in. They ask what he is doing there, wondering if he slept in. He replies, "I didn't sleep at all." Tamar asks why. Simon ignores that question and asks where everyone is. Mary answers, "They left before dawn for the Decapolis. No one told you?" Tamar suggests, "If you run, you could probably catch up with them." Simon tells them, "I'm not much of a runner" and walks away.

    Zebedee sees him and wants to know why he isn't on his way with the others. Simon tells him, "I didn't know about the trip. I thought Andrew and Philip went and sorted it out." Zebedee tells him frankly, "You are disconnected, Simon. You have no clue what is going on." Simon takes a tone with Zebedee for rebuking him, but Zebedee says, "Don't play games with me, kid. Salome and I were at your bris (when he was a baby)." 

    John sees them talking and intervenes. Zebedee walks away and the two talk privately. Simon asks about John's father, "What's gotten into him?" John suggests that question is better directed toward Simon himself, and tells him to get his things so they can follow the others. Simon says, "Fine, I travel light," meaning he doesn't care if they go now, but he does care to know why John is there. He replies, "I came here to wait for you." "Really?" asks Simon. John says in an angry tone, "It was not my choice. If it were up to me, I would have left you behind!" Simon wants to know what he did to make John so angry at him. "It's what you haven't done!" says John: "You miss meetings, you hang around all night with a Roman official, your wife doesn't even know where you are!" "So leave me behind, like chaff in the wind," says Simon. "I can't!" says John so loudly that Zebedee, Tamar, and Mary at the table stop working and stare at them through the open door. John tells Simon, "Jesus said the success of this trip to the Decapolis depends on you. You, of all people! I don't understand it and frankly, I feel disrespected by it, but what am I going to say to Jesus: no?" Simon says, "Yeah, you could." John tells him, "You know I can't do that. Let's go!" John goes out the main door and Simon follows.

    Leander from Decapolis is keeping an eye on the road near a Greek shrine. His face brightens when he sees a group of Jewish men in the distance emerge from the tree line. He nods to a man and a boy waiting with him. Leander runs and greets Andrew and Philip, quickly telling them, "There is so much unrest and anger, I don't want to draw attention to—You!" Jesus steps before Leander and smiles at him kindly. Leander bows and says, "You must be the Rabbi we have heard so much about!" "More than 'heard about,' as I understand," responds Jesus. "Rise. I am sorry for the trouble."

    Leander tells Him, "No, the strife between Jew and Gentile was there all along in Abila, just simmering beneath the surface. It is simply out in the open now. It was bound to happen sooner or later." Jesus says, "It was bound to happen now." The boy who was with Leander runs toward the group, calling out, "Rabbi!" His name is Telemachus. He says, "Jesus of Nazareth, Your teachings have reached us!" Jesus replies, "So I have heard." Telemachus points to his father, who now stands in back of his son: "He has not. My Abba cannot hear and can barely speak." Leander rebukes Telemachus, saying now is not the time, but Jesus says, "Why shouldn't now be the time?" Philip says, "Because, Rabbi, there are far greater problems right now than one man's—" Jesus gently stops him from talking and says, "I can think of no better place to start."

    Leander again apologizes, the father falls to his knees with a pleading hand outstretched, and Telemachus says, "Please, I don't mean to disrespect!" Jesus reassures him, saying, "I understand, son," and gently places His hands on the father's throat and ear. He closes His eyes in prayer, opens them, and says, "Ephphatha, Be opened." The man gasps and looks alarmed. Jesus tells him, "Don't be afraid. That is what birds sound like. They sing." He looks at Jesus, obviously hearing and understanding Him, and then looks up at the birds, laughing for joy. Telemachus touches his shoulder and says, "Abba, can you hear me?" He says, "The sound of your voice—the sound of my voice!" and embraces his son while the others look on gladly.

    They want to know how they can repay Jesus for this miracle since they have no money, but Jesus says they can repay Him by telling no one what happened: "I strictly charge you to keep this quiet, which should be easy for you: you have had quite a lot of practice!" The healed man laughs at the humor. Jesus explains, "Now is not the time for this word to spread. Do you hear me?" "Now I hear you!" says the man, eliciting laughter.

    A man suddenly rides up, saying to Andrew and Philip in an accusing voice, "You have brought friends. I thought we had seen the last of you, and now you are consorting with Greeks!" Leander says to him, "Nashón, they are here to bring peace." To the others here, he explains, "Nashón is a healer. Argo (Telemachus's father) never had enough money for Nashón to heal him." Nashón protests, "Here to bring peace? That is what they said the last time!" Looking at Jesus and then Leander he says, "You must be the Rabbi everyone has been talking so much about. Tell me, what sort of respectable rabbi would be speaking amicably with a man who corrupts our Hebrew children by teaching them Greek philosophy?" Jesus asks him, "If this 'corrupter of children' were to raise your fee for healing, would you speak to him then?"

    Nashón dismisses that question and says to Jesus, "You want to dilute our faith!" Argo asks, "How do you know that?" Nashón, shocked, remarks, "What did you just say, the town deaf-mute?" Leander says, "He is not the town deaf-mute anymore, Nashón." Nashón demands to know who did this, saying to Argo, "Your deafness was no doubt punishment for some ghastly sin committed by you or your parents!" Jesus tells him authoritatively, "It doesn't work that way." Nashón says sarcastically, "Oh? Then how does it work?"

    Andrew, meanwhile, has slipped away from the group and is running up a hill, with Philip doing his best to follow him. When Andrew reaches the summit, he sees throngs of displaced people apparently awaiting some kind of showdown. He grips his head with his hands in terror. Just then a group of official-looking men stride swiftly on the road to face off against Jesus and His disciples, saying, "The Galileans return, this time in droves!" They are Syrophonecians. Jesus addresses them courteously, saying, "My friends, you seem upset. How can I help you?" The spokesman, Dion, asks, "Are You the one called Jesus of Nazareth?" "I am," Jesus answers. Hearing that name, Nashón swiftly rides away.

    Dion continues, "They say You do miracles. All we have heard are rumors and heresy. Show us proof of who You are. Give us a sign," he demands in a mocking voice, "or at least some food and supplies for all the people displaced from their homes. Otherwise, take Yourself, Your followers, and Your monotheism back west where You belong!" Jesus sighs at this evidence of hard hearts and minds.

    A Nabatean woman named Fatiyah says in a harsh voice, "I am in awe! The Jews and their long-awaited Messiah finally arrive to cause even more trouble, and this is His 'army'?" pointing derisively at Jesus's apostles, claiming to have more children than He has followers. Fatiyah sarcastically suggests, "Could I be your Messiah?" Zee says, "Blasphemy!" Nathanael suggests moving to higher ground. Several agree and ask Jesus what they should do. Fatiyah scoffs, "Are Your followers always this strong and intimidating?" Jesus, looking around, says, "Everyone, calm down and settle in. Looks like we are going to be here for awhile." Multitudes are walking toward where Jesus and the others are. Nashón  is riding in the opposite direction.

    Meanwhile, John and Simon are on the road toward the Decapolis. Simon says to John with some annoyance, "Just one trip, one errand out of a thousand, and this is the one I cannot miss?" John reminds him, "You said you would go with Him to the ends of the earth." Simon responds, "Well, that does not mean everywhere He goes, and the Decapolis is hardly the ends of the earth!" He remembers when John got his nickname son of thunder for being harsh towards Samaritans, and when Jesus healed a man without being physically present. He wants to know why Jesus cannot do something like that now in the Decapolis without dragging them all out into hostile Gentile territory. John angrily replies, "Ask Him! I'm sure He would be more than willing to answer your question since, 'success depends on you being there.'" Simon responds to John's pride and jealousy by saying, "Come off it! He is nicer with you than with me. I don't hold that against you, do I?" John explosively says, "Oh, how very generous of you! Any other virtues you would like to lord over me, Simon the Exceptional, Simon the Distinct? Yes, sometimes Jesus calls me 'beloved,' but that's only because you have Eden. I don't know what you are whining about when you have found someone like her!"

    Simon stops walking, looking stricken. John notices, sighs deeply over damage he has obviously done, and says, "I'm sorry. I went too far. I know I wouldn't want anyone to resent me for having a wife." Peter remains still and silent. John comes close to him, encouraging him to speak. Simon finally says with downcast eyes, "I trusted Jesus. I trusted that Eden would be safe while we were gone. I didn't know it, but before we left on our two-by-two missions, Eden and I conceived a child. And while we were gone—" John, realizing the baby must have died in Eden's womb, says, "Oh, no, no, no," embracing Simon, who is softly weeping now. We again hear the discordant music that has been reflecting the grief of their miscarriage the past several episodes.

    "I am so sorry, brother!" says John. Simon tells him through tears, "When it happened, she almost died along with the baby. The doctor said there was so much damage, she might never be able to—" John responds, "Adonai in heaven" upon learning the couple might remain childless. Then he asks, "Why didn't you tell us, Simon?" Simon answers, "Because I am furious, John! I am so angry! Look, He is who He says He is. I don't just believe it; I know it: He is the First and the Last. He can do anything. How could He let something like this happen to Eden, happen to me?" John reminds him, "That is not the right way to think about it."

    Simon breaks away, saying, "Let's keep going," walking briskly. John hurries next to him, saying, "You're not exempt, Simon. Remember He said that in this world bones will still break, hearts will still break, but He is making a way for people to access a better Kingdom!" Simon says derisively, "He heals total strangers while I gave up everything for Him!" John says, "But that does not mean your life will now be perfect. In fact, He said the complete opposite." Simon tells him, "I don't want to talk about this anymore. Life was a whole lot easier when we fished." John observes, "She still could have lost a baby while you were a fisherman, Simon. You just wouldn't have anybody to turn to." Simon insists, "He could have prevented it and He did not."

    They hear loud voices ahead. John thinks they must be close. Then they see Jesus and the other apostles before an angry group. John reminds Simon that Jesus said the success of this current mission depends on him. Simon shakes his head, but bravely runs forward. John soon follows.

    Season 3, Episode 8: Sustenance

     

    Watch for free.

    The opening scene takes place in 990 B.C. A royal procession enters the temple in Jerusalem at night. The vizier announces, "Our Lord Most High's anointed King David and his queen." The subjects waiting for them bow, but David asks them to rise in a friendly voice before he and his queen, Bathsheba, sit on their thrones. These subjects are obviously musicians since David asks Jeduthun and Asaph how the piece is coming along. Asaph ventures to say, "I think we are close, your majesty." David encouragingly replies, "I will hear a work in progress any day!" Bathsheba says she also is looking forward to hearing it, but glancing around, adds, "If I may ask, where are the harps, lyres, and flutes?" Asaph says, "We are trying something new." Jeduthun explains, "This is a psalm of Asaph (Psalm 77). He wrote the lyrics; I composed the music. Instead of singing and using instruments, the text will be spoken, accompanied by a low hum from the choir." King David says with approval, "The human voice: the most beautiful instrument of all. A wonderful idea!"

    Asaph says, "Thank you, sire. My prayer for this psalm is that, like your own songs, it could be a comfort to God's people for generations to come." David replies, "This is my prayer also." Asaph bows and says, "May it please the king." David adds, "And the King." Jeduthun, spontaneously lifting his eyes and palms upward, says, "Him most of all!" Asaph opens his scroll and Jeduthun signals the choir to begin their soulful hum in a minor key. Asaph begins, "I cry aloud to God, aloud to God, and He will hear me. In the day of my trouble, I seek the Lord. In the night my hand is stretched out without wearying. My soul refuses to be comforted. When I remember God, I moan. When I meditate, my spirit faints. You hold my eyelids open; I am so troubled that I cannot speak. I consider the days of old, the years long ago. I said, 'Let me remember my song in the night; let me meditate in my heart. I will appeal to this, to the years of the right hand of the Most High. I will remember the deeds of the Lord. Yes, I will remember Your wonders of old.'" David is thoroughly absorbed and entranced; Bathsheba is too, but with a disturbed look, rubs her mildly protruding belly.

    Back in the present, this episode picks up where the last one left off: with Jesus and His apostles listening to the complaints of different people groups and their representatives. Fatiyah the Nabatean says to Jesus, "If Your own followers do not know how best to share or live Your teachings, then why should anyone else?" Jesus responds in a surprising way: He asks His followers to sit with Him before this angry crowd. Philip says, "We didn't come here to cause trouble." The Lord responds, "But it would appear that trouble has found us." "So then we should address it," says Big James. "How do you propose we do that?" Jesus asks. Fatiyah again scoffs at them. Jesus says again, "My friends, sit with Me. We cannot go any further until we agree on something."

    Jesus and His apostles, including Simon and John, who have now arrived, all sit down, along with a few of their new friends from the region. Jesus, mostly facing them with His back to the crowd, says loudly so all can hear, "I am a rabbi, and as these Jewish brothers will tell you," nodding towards a new group of men who have arrived, "we like to teach by asking questions, and we all like to solve problems by talking. If it begins with a disagreement, even better. So if you'd like to listen and if you'd like to argue a bit, that's fine too." Judas says softly, "Rabbi, we look weak and defenseless." Jesus chuckles a bit, but says nothing about that.

    He continues, "On the way to Jairus's house in Capernaum, what happened when the woman Veronica touched me?" Zee answers, "Power went out from You." Jesus says, "No, I mean what happened to her?" Thaddaeus answers, "She was healed." "How?" Jesus asks. Andrew answers, "By touching the fringe of Your garment." "No," Jesus says gently. "My friends, you forget so quickly. You are dear to Me, but your memories are short!" Matthew reads from his notes, "You said, 'Daughter, go in peace. Your faith has made you well.'" "Her what?" Jesus asks. Many of the apostles now smile and say, "Her faith." The Lord says to them, "Many of you are afraid right now instead of choosing to have faith in Me."

    Big James mildly protests, "But Rabbi, You must see what is happening all around us." "Of course He does," says Andrew. That is His point." Judas says, "Rabbi, increase our faith." Jesus responds, "Judas, if you had faith the size of a grain of mustard seed, you could say to a mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you." Literal Matthew wants to know if a tree would take root in the sea. Thomas observes Jesus is making a spiritual point with a physical illustration. Jesus continues, "Truly, if you have faith like a grain of mustard seed, you could say to a mountain, 'Move from here to there,' and it will move. And nothing will be impossible to you." Nathanael asks how. Philip repeats the idea that their faith needs increasing.

    Jesus responds, "it's not about size, Philip. It's about who your faith is in. If your faith is secure in God, trusting His promises, choosing His will for your life, instead of your own, a small amount of faith is enough." That comment obviously gets Simon thinking about his recent lack of faith in Jesus. The Lord continues, "These people we are ministering to are like bees, hovering among the flowers, waiting for them to open up so the can sip the nectar and spread it to others. But they must see a faith in you that is secure, big or small."

    Dion, the Syrophonecian leader, says sarcastically, "Looks like You have Your work cut out for You!" Andrew makes a move to rise and challenge him, but Philip calms him down. Fatiyah, noticing, says, "You're right, Teacher: they do have short memories."

    All along a big man named Dimitris has been hobbling closer. Sensing his opportunity, he says to Jesus, "Excuse me, Teacher." Simon challenges him, saying, "What are you doing here? Step back, we are listening to our Teacher." Dimitris replies, "So am I." Many in the crowd suddenly notice a rancid smell. Dimitris explains, "My leg is broken and it got infected." He exposes the wound. Many gasp, but one of the men in the Jewish group calls out, "Unclean!" Jesus orders that man to be silent. Dimitris says loudly, "I am here to test about the faith of the bleeding woman!" Jesus rises and says to him gently, "I already know, brother. I know you." He then simply lays His hand on Dimitris's shoulder.

    Dimitris instantly senses a change. He drops his walking stick and stands up straight. Removing the putrid bandage wrappings, he exposes his leg, which now has no wound! People in the crowd gasp. Dimitris then stomps his feet and embraces Jesus, who laughs gladly. Jesus tells him, "Under normal circumstances I would strictly charge you to tell  no one. In some regions and with some people, it is just not My time to be revealed and escalate tension too soon. But it looks like we're past that," looking around and smiling at the crowd.

    Dimitris tells Him, "It has been a long time since I ran." Jesus invites him with His eyes to give it a try now. Dimitris suddenly picks up his big walking stick, breaks it over his now-healthy knee, and thanks Jesus before running for sheer joy through the crowd. Everyone turns and faces Jesus with awe. They all join the apostles in sitting at Jesus's feet. Simon is the only one who does not look happy. Jesus says to him, "I am glad you came, Simon. It's going to be a long day."

    In the marketplace near her home, Eden is suddenly faced by Zebedee, Salome, and Mary Magdalene, who look like they have been waiting for her. Zebedee speaks up, "It is good to see you, Eden. Could we have a word inside?" Eden is cheerful and polite, but quickly realizes this is not an ordinary visit. She joins them at the table and waits for them to speak, but then decides to ask, "Is something wrong?" "You tell us," says Zebedee, explaining, "This morning I ran into Simon at Matthew's old house. He was in a bad way." Eden makes light of it, but Zebedee tells her, "I have known Simon since he was born. This wasn't Simon being Simon."

    Salome tells Eden, "We love you like the daughter we never had. Ever since you married Simon, a lot has changed in all our lives these past two years, especially yours. And I sense—we sense—that some part of Simon's distractedness has something to do with your marriage." Zebedee clarifies, "We are not saying it is," and his wife adds, "We just want you to know that you can talk to us. We are here for you no matter what is happening. Lord knows, we are not perfect, but we have been married for a long time. If there is anything we can do to help, we want to." Eden listens humbly and respectfully.

    Zebedee confesses, "I myself am none too pleased with Simon at the moment, but I know he is a good man. I fished with his father, Jonah, for 20 years and never really knew the man: he was so difficult and distant. But Simon has tried to be better than that. And now he is learning a completely different way of living that would be bewildering for any person, let alone Simon." Eden says tensely, "It's not just him. I mean it's both of us, but if I'm honest, it started when—" She starts weeping and clutching mildly at her abdomen. Zebedee wonders if she is hurt or ill, but Salome has a different thought and asks her husband if Eden and the women could speak privately. He says, "Of course," and promptly walks outside, soon noticing a large clay pot shattered in such a way that it looks like it was thrown from the rooftop by a very angry man. We hear Eden's angry, emotional voice from inside the house.

    After telling the women privately about her miscarriage, Eden is breathing heavily from her raw emotions. Mary brings her something to drink. Salome asks, "How can we help?" Eden quickly replies, "I don't know, and neither does Simon, which is our problem." Salome says, "I am sorry." Mary now speaks: "Eden, I haven't know you for very long, and I don't know anything about marriage, so—" She checks herself and says maybe she shouldn't say anything, but Eden encourages Mary to speak. So does Salome, who says to Mary, "You may not be married, but you have suffered. You have lost family." 

    Mary humbly states, "Still, I am new to all this." Then she goes on to say to Eden, "You say you have completed your ritual purification requirements?" Eden clarifies, "Not in the mikveh because of the broken cistern, but in the Sea (of Galilee), yes. And I isolated for seven days, which wasn't hard since Simon was gone." Now Mary clarifies, "And being cleansed didn't help at all?" "No," says Eden angrily. "It made it worse because it didn't bring my baby back, and it didn't help with my marriage! That woman, Veronica, whom Jesus healed, when she cleansed in the Sea, she had so much joy." Mary offers perspective: "That is because she was just healed and her anguish was over." Salome tenderly adds, "And you were—and are—only at the beginning of your grief, child. Have you talked to a rabbi?" Eden says, "The One I want to talk to is not here, and neither is my husband!"

    Mary says, "I don't know what it's like to go through what you have, but I have been through enough to know that you need to grieve." Eden weeps, saying, "Jesus gave her healing and joy, but He hasn't given that to me." Mary places a comforting hand on her and says, "So go to synagogue. It's not about the rabbi there; its the words from God that he can give us. That's what Jesus gave me." Eden is becoming calmer as she interacts with these caring friends and sisters in Christ.

    More and more people are joining the crowd centered around Jesus. A Roman soldier is now there, keeping a wary watch. Jesus asks the name of the prominent woman in the crowd, and she quickly tells him it is Fatiyah. A man from the Jewish group says, "She is a Nabatean." Jesus tells him, "I did not ask her ethnicity." To Fatiyah He asks, "Help us all to understand what exactly has happened in this region." She explains, "Your students preached in Naveh about a Kingdom that entranced many from this region who were visiting the city, including the augur of Abila, who stopped performing his ceremonial and civic duties upon returning to Decapolis. Work came to a standstill. Construction was halted. Merchants could not get permits, and wells went undug." Jesus clarifies, "So you are telling Me that the region was paralyzed by the absence of one man?"

    Dion speaks up to add, "What Fatiyah did not say is that the merchants who could not get permits hijacked a caravan of exports from my Syrophonecian brothers." Fatiyah says accusingly to him, "We had a deal in place that you reneged!" Jesus points to a young Greek man and asks, "What is your name?" He says he is Eremis, a bronze caster. Jesus observes that he appears healthy and strong, and well dressed in Athenian blue. "Tell me, Eremis, what is your plight?" Jesus asks. Eremis answers, "I bought a plot of land in the north and needed a reading of the auspices to determine the gods' favorability regarding the construction of a new casting facility. But because of what those Jews said—"

    Eremis points accusingly toward Andrew and Philip, but the spokesman of the Jewish group, Machir, interrupts him, saying, "Do not associate these people (meaning Jesus's apostles) with our Order!" Fatiyah protests, saying to Machir that he and his fellow Jews stood by as Andrew and Philip taught, but Machir affirms, "We strenuously disavow all their teachings!" Jesus asks Andrew and Philip if they directed their teachings to Jewish citizens. They answer yes, as Jesus Himself instructed. 

    Leander the Greek adds this relevant detail: "But the augur from Abila overheard and was moved." Jesus considers that and then turns to Eremis, asking, "What would the augur's reading have told you?" He answers, "Whether there were good or bad omens." Machir scoffs, "Doesn't that sound absurd?" Eremis protests, "You would call us absurd, Jew? Your laws about food and purity are laughable!" Big James and John immediately rise to their feet, saying "What!" They are ready to fight, and Eremis is rising to oblige him.

    Jesus intervenes, saying, "Sit down, brothers. The last thing these people need is thunder." Eremis asks, "How can I build a business without knowing where the gods want me to build, hmm?" Machir says derisively to Jesus, "Nazarene, if you are any sort of self-respecting rabbi, you will not dignify that question with an answer!" Fatiyah protests, "Your people's condescension is unending!" Dion accuses Fatiyah and her people of similar condescension. Jesus replies, "Let's stay on topic, hmm? So here we have Eremis, paralyzed by fear that his business ambitions might not be sanctioned by the gods of his religion. How could this lead to violence?"

    Eremis answers, "The augur's flagrant rebellion undermined Greek authority." Machir adds, "And yet the Jewish community was targeted in a brutal wave of attacks!" Fatiyah asserts, "My people were hardest hit for not having paperwork with Rome." Dion adds, "And you turned to crime!" "Out of desperation!" Fatiyah admits. Leander explains to Jesus, "This is why I brought Andrew and Philip back to clarify their message."

    Eremis states, "They told a story about hospitality, but for some reason Jews and Arabs came to blows over it." Machir states, "The people originally invited to the banquet in your story had perfectly legitimate reasons for not coming." Jesus observes that is another way of saying some people think the old way of doing things is better. Machir cites this biblical text from Jeremiah: "Look to the ancient roads, where the good way is, and walk in it." Jesus says, "You know your prophets." "Of course," says Machir smugly. "What about Isaiah?" Jesus presses: "Forget the former things; do not dwell on the past." Machir tells Him not to pit the prophets against one another. Regarding the Parable of the Banquet, he asks, "The highways and hedges: surely You are not referring to the Gentiles?"

    Dion observes, "You sound like you don't want us to come to the banquet!" Jesus explains, "The meaning of the story is that God wants His house full, and everyone who believes in Me is invited, plain and simple." "Heresy!" roars Machir. Fatiyah turns on him, saying, "You sound like the people at the beginning of the story who declined to come to the banquet." Machir indeed states, "I wouldn't be caught dead at a banquet with you! I couldn't stand before God if I was." Eremis says to Jesus, "Now do You see?" Jesus responds, "So you're telling me that prior to Andrew and Philip's visit, the Decapolis was a veritable paradise of peace and unity?" Eremis says that at least until then, groups kept to themselves, but Leander disputes that, saying, "Our town of Abila has been on edge for decades." Eremis counters, "We always knew the Jews were fractious and divided, but quietly and inside their synagogue."

    Machir protests, "At least we go to Jerusalem to make our sacrifices, not like you Greeks, who leave your offerings on public altars to rot and stink! Do you ever wonder why Zeus never seems to come down to eat of your offerings?" Dion chimes in, "Maybe it is because the wine is sour and spoiled!" Machir says, "Maybe it is because there is no Zeus." Fatiyah states, "The augur's apprentice secretly removes the votive offerings under cover of night when the stench is unbearable." "So basically your religion is a sham," concludes Machir.

    Eremis shakes his head, saying, "Again with this contemptuous spirit!" He asks Jesus, "Are you proud to belong to this denigrating race?" Leander rebukes him and says courteously, "Jesus, please: Your fame is well known. We have heard how You work wonders and change lives and preached a sermon on the Korazim plateau that some are saying may become the most significant speech the world has ever known." Jesus explains, "I wasn't doing it to become famous." Fatiyah boldly states, "Too bad, You already are, and specifically for succeeding at all You put Your hand to." Eremis looks around at the crowd and says, "Looks like You've arrived at Your first failure." 

    Leander says strongly, "Jesus of Nazareth, if You are who You say You are, why do You inspire and transform some people, but threaten and disgust others?" Jesus says, "Let Me tell You a story." People in the crowd simultaneously groan and laugh, a laugh Jesus joins in, saying, "I know, I know, but this is another thing we Jews do. And come to think of it, so do the Greeks! So everyone just listen up." He proceeds to tell the Parable of the Sower: "A sower went out to sow. And as he sowed, some seeds fell along the path."

    Mixed voices call out from the crowd, saying, "We can't hear You! Louder!" Jesus says, "Ah, more listening!" He spreads out and tells His students to do the same and organize the people to help pass on His words to those far away. With some reluctance and demonstrations of faith, they fan out with Simon ordering Big James and Zee to stand near Jesus for protection.

    Nashón, the hostile healer who challenged Jesus when He first arrived, has been riding hard toward Jerusalem once he heard Jesus's name declared. He encounters a shepherdess who states, "You've come from Perea?" He corrects her, saying, "The Decapolis." She observes, "That explains it." "Explains what?" he inquires. "Prayer tassels. You aren't wearing any," she responds. Nashón says, "Yes, they are not in style in the Hellenist cities." She wants to know what brings him to Judea. "An important errand in Jerusalem," he responds proudly. "You might consider stopping in Jericho on your way to pick up some tassels," she advises. "If you aren't wearing any in the Holy City—" But he interrupts her, saying, "Thank you, but I have weightier matters on the mind than fashion." She tells him, "You better hurry: there is a storm coming." Nashón chuckles and says, "There certainly is," obviously thinking about trouble he intends to cause for Jesus.


    Jesus, now flanked by Big James and Zee, seeing that the crowd is organized into groups with an apostle standing by each one, recaps: "This man Leander asked how can it be that I inspire and transform some people, but seem to threaten and repulse others." He begins again the Parable of the Sower: "A sower went out to sow. And as he sowed, some seeds fell along the path and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil."

    The apostle nearest Jesus, Philip, repeats, "... the other seeds fell on rocky ground, where they did not have much soil. And immediately, they sprang up, for there was no depth of soil. But when the sun rose, they were scorched." A Roman soldier on horseback is near Little James further back, who continues: "Since they had no root, they withered away." Thaddaeus, further back still, continues the chain: "Other seeds fell among thorns, and the thorns grew up and choked them." Andrew proclaims the choking part loudly for his group. Jesus says, "Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty." Judas in the distance repeats that last part. Jesus says, "He who has ears to hear, let him hear," which Nathanael repeats to his group. John, his hands crossed with concern, walks up to silent Simon, saying, "Are you seeing this? There must be thousands!"

    In Jerusalem at night, a loud rap on the door wakes up Rabbi Shmuel. He is told the need is urgent. When he comes down, he is greeted by Nashón, who says, "Rabbi Shmuel, it is a great honor. Forgive the late hour. My name is Nashón, son of Eliab, of Abila." Shmuel remarks, "You have ridden a long distance. Did your tassels fall off along the way?" Nashón lies, saying, "Oh, my goodness! Yes, they must have. My apologies." Shmuel directs his assistant to get this man spare tassels. Nashón states his business when bidden: "I heard the great Shammai has issued an edict regarding false prophecy to be on guard and alert for anything amiss." 

    Before Nashón can continue, Rabbi Shmuel stops him and points, asking, "What is that vest?" He answers proudly,  "A gift from my wife, made of Damask, so named for Damascus where it was made: a silk and linen weave, very popular in Hellenist cities." Shmuel orders him to remove it at once, but  Nashón is confused, so the rabbi explains, "According to the law of Moses, 'You shall not wear a garment of cloth made of two kinds of material.'" Nashón says dismissively, "I thought that was just an old—" "An old what?" presses Shmuel. "Finish that sentence." Nashón, finally growing concerned, stammers, "I don't know. A thing about not imitating Canaanite culture, a cultural prohibition for its time. I didn't think anyone actually—" "Torah," states Rabbi Shmuel gravely, "is timeless."

    Nashón apologizes and says he did not intend to sin. Shmuel says, "It is as I expected in the Decapolis: Greek influence has polluted your faith, but apparently not so much that you did not heed Judge Shammai's edict." Nashón tells him, "I encountered a Jewish Rabbi consorting with Gentiles—multitudes! He even healed a Gentile deaf mute." Shmuel wants to know about the preacher. Nashón explains, "Three weeks ago, a pair of students from Capernaum were teaching to a group they did not realize was both Jew and Gentile, repeating the teachings of their Rabbi, whose name they said was Jesus." "Jesus from where?" asks Shmuel intently. "A small town called Nazareth, if you can believe!" answers Nashón. 

    Shmuel raps a table in eagerness, dismisses Nashón, and orders his assistant to summon the temple guard and bring Rabbi Yanni to meet him at the temple staircase. The assistant finally hands spare tassels to Nashón, who looks at them doubtfully and makes his own way outside, looking for his horse. He soon sees it being led by a Roman, who praises it, saying, "Fourteen hands, Athenian blanket, Macedonian bridle leather, Syrophonecian hammer-finished steel shoes, whoa! And you left her untethered, untended!" That Roman is Atticus, who has been seeking information from Jerusalem about Jesus of Nazareth. Nashón says defensively, "I was in such a hurry." He offers Atticus money for looking after his horse, but Atticus refuses, saying, "My pleasure, really. But tell me, what could be so important that you would leave such a rare beauty beauty vulnerable?" Then he flatters the man to gain information, saying, "You must be very important yourself!"

    Jesus is continuing to teach the multitudes through the night with Big James and Zee holding torches on either side of Him. "What I am saying," He proclaims, "is for Jews as much as Gentiles. So many cities are missing the need for repentance and righteousness! I have already preached and done miracles in multiple cities, as have My followers." His apostles are continuing to echo His message to their groups spread out. Jesus continues, "Yet they still fall short. So many of you are here, listening to Me, eager to be drawn closer to God, eager to find peace in your souls! And in doing so, you have more wisdom than most of the religious leaders, who refuse to be humble."

    Jesus looks up to heaven and says, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for such was Your gracious will." He tells the people, "All things have been handed over to Me by My Father, and no one knows the Son except the Father, and no one knows the Father except the Son, and anyone to whom the Son chooses to reveal Him. And I am revealing the Father to you now, Jew and Gentile! What is stirring in your hearts, in the middle of such division and unrest, is Father God being revealed to you! Come to Me, all who labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gently and lowly in heart, and you will find rest for your souls. For My yoke is easy, and My burden is light!"

    "Speaking of rest," He chuckles, "we all need it now, including Me. So wherever you want to lay your head, let's sleep, and I will continue in the morning. Shalom, shalom." As the apostles get back together, some of them talk about the number of people, but Andrew and Philip present a new situation: they are out of food since no one brought any, and no one expected the teaching to last all day. Simon says, "No one is forcing them to stay." Philip tells him, "Simon, they are hungry for His words!" Simon says dismissively, "And now they are hungry for food. It's not our problem. Can't they go back to their villages?" Andrew explains, "They were driven out by violence. It's nighttime. They have to sleep in these fields." Simon eventually concludes, "Jesus is capable of doing whatever He wants. In the end, that's what He will do. If Jesus wants to provide a solution for these hungry people, that's what's going to happen. I'm sure of it." Andrew, taking note of his tone, observes, "You don't seem very happy to be sure of it."

    On the way to intercept Jesus and these multitudes early in the morning are Rabbis Shmuel and Yanni, joined by another named Ozem. They being driven in a luxurious, covered two-horse carriage. Ozem, when he wakes up, complains about the ungodly hour they had to set out in and that he was planning instead to go on a family trip. Yanni tells him there is no such thing as an ungodly hour and Shmuel says, "We serve God first, then our families." Ozem asserts instead, "We serve God by serving our families, and you don't have one, so don't preach at me!" Yanni scoffs at Ozem, saying, "The only preaching I've been hearing is you copying Shammai by saying that fidelity to God's law to the letter is the only thing that matters, and yet here you are complaining about actually having to act upon that conviction!" Shmuel reminds him that Shammai said the right time to act is when evidence is abundant, adding, "Nashón said the crowds could only be described as multitudes of Gentiles."

    Ozem wants to know why they are bothering about Gentiles in the Decapolis, asserting that the Holy City is all that matters. Yanni says sarcastically, "So a sin is only a sin if it happens in or near Jerusalem?" Ozem categorically says no, but claims, "It's a matter of allocating resources. There's more syncretism and Hellenist influences desecrating our people's practice in the Decapolis than we could ever hope to address in any meaningful way. The hassle of hunting down a single Jew who may be leading some people astray is myopic and, oy, unappealing!" Shmuel, looking disgusted, says, "I'm sorry that false teaching is such a burden to you!" Lazy Ozem retorts, "I'm sorry it's such a burden to you!" Yanni says, "Enough! I think the one thing we all can agree on is that if we find Him performing any magic tricks or sorcery, we will have to take action." Ozem says, "It has been a long time since I prosecuted a witchcraft case. They can be unwieldy, which is why I let them come to me instead of looking for them." Shmuel encourages the driver to go faster. Atticus on horseback is following their carriage.

    Jesus, addressing the multitudes in the morning, tells the Parable of the Two Sons: "Tell me what you think of this: a man had two sons. He went to the first and said, 'Son, go and work in the vineyard today.' And he answered, 'I will not,' but afterward he changed his mind and he went. And he went to the other son and said the same. And he answered, 'I will go, sir,' but did not go. Which of the two sons did the will of the father?" Almost as one the crowd answers, "The first!" 

    Jesus continues teaching, but we now see Andrew, preoccupied with looking for food. The boy Telemachus, whose deaf and mute father Jesus healed the day before, notices and offers to share the food he has, taking off his basket backpack. Andrew looks inside. Although he is appreciative, he observes it is enough for one family only. Telemachus responds simply that he wants to share what he can. While Jesus continues teaching, we see other apostles pacing about and expressing concern over the food situation.

    Jesus tells the Parables of the Hidden Treasure and the Pearl of Great Price: "The Kingdom of heaven is like a treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field." Dion asks, "What do You mean by that?" Jesus answers, "Let me say it another way: it is like a merchant in search of fine pearls who, on finding one pearl of great value, went and sold all that he had and bought it. Listen carefully because this is accessible to all of you regardless of race or creed! The Kingdom is so valuable, that once you have glimpsed it, it is worth parting with everything you have to gain it, even though to others you might look like a fool throwing away your life savings to buy what would look to others an unremarkable field. But you know of the hidden treasure, and that makes it worth everything."

    Noticing that Little James and Thaddaeus are very close and look worried, Jesus says to them privately, "Have you come closer to hear better?" Little James says, "No, there is an issue." Jesus then notices His apostles grouped together, speaking and gesticulating quietly with concern. He addresses the crowd: "My friends, if you will excuse Me: I must speak with My students a moment." He puts His arms around Little James and Thaddaeus as they walk over to the others. They inform Him that they are all out of food, including some in the crowd who have not eaten for days or who have come from a great distance. Jesus replies, "You yourselves give them something to eat."

    His students remind Him they have no food themselves. Nathanael asks, "Is it time to send them away?" Jesus replies, "If we send them home, they'll faint along the way." Judas says, "So You knew they were hungry?" "Yes, Judas," answers Jesus. "I can see them while I'm talking." Almost humorously, signaling this is a test, He adds, "Ah, this is a tough one. Where can we buy bread for all these people?" Judas answers, "We only came with a little over 200 denarii." Philip says, "That is not enough to get a little bit for everyone." Big James suggests negotiating on credit, but Leander reminds them, "The closest city is Abila, 9 miles away, and its entire population is here. Even if we raided every village and town, we'd have to find a way to bring it back here, and it would still feed only a fraction of the masses."

    Jesus asks, "Can you bring Me anything? Surely there's some food from someone, even a small amount. Andrew walks up to Him with Telemachus, opens the basket backpack, and presents Him with five loaves of bread and two fish, asking, "But what is this for so many?" "Barley loaves," says Telemachus. Andrew meekly thanks him for clarifying, but John openly states, "This is humiliating!" Simon responds, "John, He will take care of it if He wants to." John observes, "You look scared. What are you afraid of?" Simon gazes at the crowd and then answers John, "I'm afraid that He will choose them."

    Jesus pulls out a barley loaf, smells it, and says, "This is wonderful bread, Telemachus." "I know it's not enough," responds Telemachus humbly. "It's enough for Me," says Jesus. "I can do a lot with this. Thank you." Jesus holds up the loaf with both hands and says, "Blessed are You, Lord our God, King of the universe, who brings forth bread from the earth." Breaking the loaf into two pieces, He puts them into the basket and tells His disciples to feed the people. Some of  the people nearby notice that bread. Machir tells his Jewish brothers that if bread is handed out, they will surely be served first.

    Jesus directs His apostles to organize the people into groups of 50 and 100, and to gather up 12 baskets to distribute the loaves and fish. They stare at Him so He says, "Was I unclear?" They then move out to obey His instructions. Thomas smiles and says, "This feels familiar," remembering when Jesus turned water into fine table wine for a wedding feast. Jesus smiles back and says, "Maybe."

    While the apostles are gathering and organizing, Jesus tells the crowd the Parable of the Mustard Seed: "The Kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown, it is larger than all the garden plants and becomes a tree so that the birds of the air can come and make their nests in its branches."

    When the apostles return with 12 baskets, they notice some of them have a few pieces of bread inside. Not knowing what to expect next, Andrew figures he at least can return Telemachus's basket. As he reaches for it, he hears  something inside. He opens the lid and finds it stuffed with loaves and fishes! The apostles all look amazed and then quickly decide to look inside the empty baskets they all brought up, but now they too are stuffed full! They laugh and some point toward heaven. Then they all gaze at Jesus in wonder.

    Jesus smiles at them and then addresses the crowd, "I have kept you here a long time, giving you spiritual food, but you clearly need actual food now. So let's eat!" The crowd erupts in a great cheer and the apostles distribute the food with joy. For a disabled man with a spike, Nathanael puts food on it so the man can enjoy the feast. Judas, overwhelmed, momentarily puts his basket down, and grasps his head with his hands, a large grin on his face.

    Back at the synagogue in Capernaum, Rabbi Yussif is told two women have arrived to see him. Yussif reminds the assistant that another rabbi is on call and tells him he is working on something very important, but the assistant adds, "One of the women says to tell you that she is the wife of Simon, son of Jonah." Remembering that Simon is one of Jesus's disciples, Yussif says, "Yes, please send them in." Eden is with her mother, Dasha, whom Jesus healed from a deadly fever. Yussif tells them regarding the miscarriage they inform him about, "You have my deepest condolences. Torah has very little to say on this specific matter, but sorrow is sorrow, especially since your husband is—" "Gone," says Dasha coldly. "Perhaps," says Yussif, "but I was going to say distracted. There is much going on with Jesus, and in many ways the world is upending with Simon in the middle of it. I'm trying to make sense of it myself. Maybe I too am distracted: it is easy to forget there are still matters of great importance to attend to in the home."

    Eden remains silent. Yussif looks at her and asks gently, "Are you angry with him?" Not immediately she answers softly, "Yes." Yussif says, "I understand. You mentioned you did your purification in the Sea (of Galilee). Now that some time has passed, what about a new cleansing, but in the mikveh? With a prayerful state of mind, maybe this could be part of a new path forward." Dasha reminds him about the broken state of the cistern. Yussif informs them, "We received word this morning it will be operational by sundown. Actually, I believe Simon helped in the speedy repair."

    Dasha responds to Rabbi Yussif's suggestion, "Perhaps when she is ready. We were hoping today for a reading from Torah." Yussif says, "Of course. Did you have anything in mind?" Dasha suggests, "Perhaps something uplifting and joyful?" Yussif looks at Eden and says thoughtfully, "I am not sure that would be truthful." Eden gently shakes her head in agreement. Yussif tells them, "There are many psalms of anguish, and even anger, and they are all just as important as the others. In fact, some of the most desperate psalms draw us closest to God. One of David's appointed chief musicians, Asaph, was inclined to write in this depth, as in this passage."

    Rabbi Yussif opens the scroll he now has in his hands, and reads from Psalm 77: "In the day of my trouble I seek the Lord. In the night my hand stretches out without wearying." Yussif looks up at Eden and tells her, "This psalm is desperate, even angry. Do you know who else is undoubtedly desperate and angry?" Eden is silent so Yussif tells her: Simon. She sighs deeply, realizing it is true. Yussif says, "I know him a little, and I'm sure he's actually very angry—and making that known to others!" Eden smiles a little at that.

    Yussif suggests to her regarding Psalm 77, "Perhaps you can pray this with him and for him." He continues reading and Eden's face demonstrates that the words move her deeply: "My soul refuses to be comforted. When I remember God, I moan. When I meditate, my spirit faints. You hold my eyelids open. I am so troubled that I cannot speak." At this part we see a vision of Simon silently and joylessly distributing miracle bread and fish to the multitudes with discordant background music.

    Yussif continues, "Will the Lord spurn forever and never again be favorable? Has His steadfast love ever ceased? Are His promises at an end for all time? Has He in His anger shut up His compassion?" Now we see Simon staring resentfully at a child, as if the boy reminds him of the child he lost, and then Simon looks at Jesus helping to distribute food, as if thinking Jesus now loves other people more than him. 

    Back to Yussif, he stops reading and looks up at Eden, saying, "But that's not the whole psalm, is it?" He takes up the scroll again, which reads, "Then I said, 'I will appeal to this, to the years of the right hand of the Most High. I will remember the deeds of the Lord. Yes, I will remember Your wonders of old. I will ponder all Your work and meditate on Your mighty deeds. Your way, O God, is holy. What god is great like our God? You are the God that works wonders. You have made Your might known among the peoples. You with Your arm redeemed Your people, the children of Jacob and Joseph.'" As Yussif finishes Psalm 77, we hear the discordant music become sweet, and see the wonder of the miraculous feeding of the multitudes Jesus came to redeem as it comes to a close.

    Jesus, noticing Little James struggle with his basket, laughs and says, "What happened? Your basket looks heavier than before!" Little James tells Him, "Everyone ate and was satisfied. They didn't want any more." Thomas says, "You gave us more than we needed." Matthew tells Judas, "You will get used to this kind of math!" Judas laughs and says, "I'm in!" Philip says, "Thank You, Rabbi." Jesus nods and smiles. Andrew says, "I can't believe we ever doubted!" Jesus says humbly, "I was the one to cause their hunger. I should be the one to satisfy it, no?"

    Matthew says, "I am no longer surprised!" "You're a new Matthew!" says Big James with an approving shoulder slap. John says, "It's always this way. I don't know why I am surprised. It's just like Simon said it would be." Jesus and the others look at Simon, waiting kindly for a response. He purposely tips over his full basket and walks away. Jesus looks sad.

    The crowd begins dispersing, many along a road that a fancy carriage drawn by two horses is traveling on. It contains Rabbis Shmuel, Yanni, and Ozem, who realize this is the crowd Nashón told them about and that it is much bigger than they expected. It is also very diverse. Ozem spots a Nabatean robe and an Arabian headdress. Yanni states, "We are in a sea of Gentiles!" Shmuel orders the driver to stop. The rabbis get out and wade into this sea.

    Shmuel says out loud, "What is this? What is happening?" Dion the Syrophonecian stops and tells him, "The Teacher, from Nazareth!" Shmuel wants to know how long they have been out here listening to the Teacher. Dior answers, "Two days." Ozem observes that they are now several miles from any city. "How did you eat?" he wants to know. Dior tells him the truth: "He multiplied loaves and fish to feed us, thousands of us!" Shmuel asks what he means by multiplying. Dior explains, "There just kept being more and more from His hands. A miracle!" Yanni says, "We need the evidence of three witnesses." "That won't be difficult," scoffs Dior. Shmuel asks, "Did He and His followers also partake?" "Of course!" answers Dion. Ozem says shrilly, "He breaks bread with Gentiles!"

    This is too much for Dion. He walks away from the three rabbis, saying out loud, "I tell them God performed a miracle and they say, 'But He ate with the wrong people!'" Others laugh with Dion. Yanni turns to his companions and says, "We already know an Ethiopian woman travels with Him and His students." Ozem says, "But breaking bread? That is worse than I thought!" Shmuel reminds them that they need to find witnesses. Atticus on horseback is now watching the crowds and listening to people talk to the rabbis.

    Leander walks up and says, "Pharisees from Judea, you are a little late: you missed the show!" Ozem orders him to name the Teacher. Leander answers happily, "Jesus of Nazareth, a name I will never forget!" Shmuel wants to know what He taught. Leander says, "He preached about the Kingdom of heaven." "Which is what?" asks Yanni. "Everything," answers Leander. "A mustard seed, a pearl of great price, treasure hidden in a field, but the best part is He said in the Kingdom of heaven, many would come from East and West with Abraham, Isaac, and Jacob. That's all of us, Jew and Gentile together at one table! Jesus of Nazareth may be the first Jew to break bread with the Gentiles, but He won't be the last, and it will be with your patriarchs: Abraham, Isaac, and Jacob!"

    The rabbis had a hard time listening to that, but now Ozem flies toward Leander in a rage, saying, "Blasphemy! You have hurt our people!" Leander steps back and says, "We've hurt each other, but He is healing us!" He walks through them, head held high, but Ozem spits in his direction. Shmuel bows his head, looking conflicted, standing still as the other two continue their futile pursuit of looking for witnesses while discounting what those witnesses say.

    By the Sea of Galilee, Simon is negotiating with men to rent their large fishing boat. The other apostles are back with Jesus, getting ready to leave where they have been the past two days. They are dismayed to see large storm clouds gathering. Thomas asks, "What do we do now? It's a 13-mile walk to Capernaum all the way around the Sea in the rain and in the dark." They are already feeling exhausted from everything they had to do that day, especially carrying the baskets and distributing the food. Little James says he will do the best that he can. Simon walks up and says, "We're not walking. We're rowing. It's only 8 miles across and I've got a boat. We can row faster than we can walk."

    Jesus, overhearing, says, "Excellent strategy, Simon. Simon is right: everyone get into the boat and row back across to Capernaum." John asks, "What about You?" Jesus answers, "It has been a long three days. I need some time alone to pray." Matthew points out, "There are storm clouds along the horizon." Zee requests, "Let me come with You, Rabbi. I will keep watch." Jesus tells him, "I'll be fine. All of you, go. Follow Simon. You all did so well today! Shalom, shalom."

    John walks directly up to Simon after Jesus leaves and says to him, "I stayed behind so you could get us a boat?" Simon tells him, "I won't be in your way for long, John." John says, "Have faith, Simon!" Simon retorts, "Faith isn't my problem. I think I was a mistake. Even God makes them, right?" John is shocked speechless. He allows the matter to drop for now when Simon orders everyone to hurry toward the boat before the weather gets worse. Atticus, eating perhaps leftover miracle bread, observes their motions.

    Night is now falling, and Rabbi Shmuel is walking aimlessly among the many people who still in the area after hearing Jesus teach. He lifts up his downcast head and sees Jesus a few paces before him. Jesus smiles, but Shmuel's mouth is wide open. The Lord tells him, "You look familiar. More specifically, and I mean no offense, you look troubled." Shmuel confesses, "I am." Jesus tells him, "I am going up this hill to pray. Would you care to join Me? We don't have to talk about anything if you don't want. I know sometimes people who are troubled just need someone to sit with them in silence." "Like Job," says Shmuel. "Mm," says Jesus. Is it that bad?" "Not quite," answers Shmuel. "More like David." "Ah," responds Jesus. "Do share."

    With anguish in his voice, Shmuel quotes this text from Psalm 13: "How long must I take counsel in my soul, and have sorrow in my heart all the day? How long shall my enemy be exalted over me?" Jesus says to him, "You're losing something. I know what that is like." Rabbi Shmuel asks incredulously, "What are You losing?" "Time," answers Jesus solemnly. "Come, join Me in prayer for a little while." Shmuel asks, "Will You speak with me after?" "I will," says Jesus, "if you still want to question Me after we pray." Jesus heads up the hill. Shmuel stands still, but then slowly starts to follow Him.

    A thunderstorm is raging over the water where the apostles are rowing hard in their boat, grunting and straining. Big James calls out, "Simon, we're not getting anywhere!" Zee, the other strong man on the boat, says, "The winds are too strong. We should turn back!" Simon tells them, "We can get there. Just keep rowing." John blurts out, "Simon, it's the fourth watch of the night (between 3 and 6 AM), and we've been stuck in the same place for hours!" Little James suddenly gets rocked out of the boat, but is quickly brought back in. Nathanael says, "We can't take much more water!" Andrew says, "Better cold and wet on land than drowned and dead out here!"

    In a flash of lightning, John on the boat and Atticus on land see a figure on the waves. Soon the other apostles spot the figure and are terrified, thinking it is a ghost. They try to row away from it, but suddenly Simon says, "Stop. That's not a ghost." Jesus, walking on the water, calls out to them, "Don't be afraid, it's Me!" Big James says, "Impossible!" Thomas says, "How is this the second most incredible thing I've seen today?" Jesus asks, "This surprises you? Did you learn nothing from today?"

    Simon boldly replies, "If it is You, command me to come out to You on the water!" His brother, Andrew, tells him no and Big James asks if he is out of his mind. Simon tells Jesus, "If You are who You say You are, bid me to step out of this boat." Jesus asks, "Do you have the faith to walk on this water?" Simon responds, "Absolutely! You can do whatever You command, and if You command the water to hold me, I will walk on it." Jesus asks, "If I call you, would you step out in faith?" "Yes!" roars Simon. "Then why are you upset?" asks Jesus.

    Now it is Simon's turn to ask a question: "Why are You chasing after Gentiles when Your own people have problems? I have been right here in front of You, believing in You, but You're breaking up fights in the Decapolis?" Jesus says, "Then come to Me, you who are weary and heavy laden, and I will give you rest." He is quite near the boat by now and His hand is outstretched. Simon grabs onto the edge of the boat with both hands, preparing to step one foot on the water. The other apostles are strongly urging him not to, which makes Jesus look sad, but they do not hinder Simon from stepping out.

    Just as we see Simon's foot touch the water, we another foot entering water in a candle-lit room. As Simon balances himself on the water outside the boat, we see Eden slowly walking into a beautiful synagogue mikveh. Jesus asks Simon, "Do you still have faith?" Simon answers, "Faith hasn't been my problem! I gave up everything to follow You, but You're healing total strangers!"

    Back to Eden in the mikveh, we see her accompanied down the stairs by her mother on her right and Salome on her left. In unison the three say, "Blessed are You, Lord our God, King of the universe, who gives and takes away."

    Simon is now slowly starting to walk toward Jesus on the water. The Lord asks him, "Why do you think I allow trials?" "I don't know!" yells Simon. "They prove the genuineness of your faith!" Jesus tells him. "They strengthen you. This is strengthening you and Eden! Keep your eyes on Me."

    Eden, Dasha, and Salome say together as they descend into the water: "He comforts us in our grief and binds up the wounds of the brokenhearted, who mourns with us for the life that could not be." Eden walks on alone into the chest-deep water while the others wait on the last stair.

    Simon starts noticing the waves and the howling wind. He says in terror, "I'm sinking! Lord, save me!"

    Eden, praying for her husband as well as herself, says to God, "In the shadow of Your wings do we take refuge." She dips herself under the water as Simon sinks out of sight into the Sea. The apostles shout in distress, but cannot see him. Submerged Simon's hands flail about above his head, but as he looks up, he sees a hand reaching out to him from the surface of the water. Simon quickly propels himself upward in the water so he can grab that hand. As Eden surfaces from the mikveh, Simon surfaces into the embrace of Jesus, still standing on the water. Simon clutches Him hard, saying "Don't let me go!" Jesus reassures him, "I've got you."

    As Jesus walks Simon toward the boat, He repeatedly reassures Simon that He will not let him go, adding, "Oh, you of little faith, why did you doubt?" By the boat with the others, Jesus tells him, "I have much planned for you, Simon, including hard things. Just keep your eyes on Me." Simon says, "I promise." Inside the boat he is weeping in Jesus's arms, saying again, "Don't let me go, please." He sincerely adds, "I'm sorry!" Jesus sits up, and with an outstretched hand calls out loudly, "Peace, be still!" The rain stops and the water becomes calm. Simon is still weeping, but the others are all taking in the situation with awe. Jesus tells Simon, "I'm here. I'm always here. I let people go hungry, but I feed them."

    Simon continues to sob and say, "Don't let me go!" Eden, looking up while in the midst of the mikveh, says to the Lord, "Don't let him go. Please, don't let him go."

    On the Sea of Galilee, we see dawn breaking over the boat on the peaceful water. Then we hear the voice of Asaph the psalmist, accompanied by the hum of the choir, reciting these verses from Psalm 77: "I will appeal to this, to the years of the right hand of the Most High. I will remember the deeds of the Lord, yes, I will remember Your wonders of old. I will ponder all Your work, and meditate on Your mighty deeds. Your way, O God, is holy. What god is great like our God? You are the God who works wonders: You have made known Your might among the peoples, You with Your arm redeemed Your people, the children of Jacob and Joseph. When the waters saw You, O God, when the waters saw You, they were afraid; indeed, the deep trembled. The clouds poured out water; the skies gave forth thunder; Your arrows flashed on every side. The crash of Your thunder was in the whirlwind; Your lightnings lighted up the world. The earth trembled and shook. Your way was through the sea, Your path through the great waters; yet Your footprints were unseen."

    As Asaph reads, we see these images:

    Simon walking towards his house in Capernaum.

    Matthew sitting in bed, reflecting on the wonders he recently saw.

    John the Baptizer in prison, grasping a bar of his cell and intent in prayer.

    Gaius the Roman attentively sitting by the bed of his sick son.

    Ramah patiently waiting in her father's house, using her newly acquired writing skills and looking up in hope that God will help her and Thomas to be together.

    Thomas similarly looking up in hope back in Capernaum.

    As Simon approaches home, Eden hears him and comes out, weary but eager to see him. They embrace tenderly.

    Back in 990 B.C. we now see King David and Queen Bathsheba listening with awe as Asaph and the choir finish their recitation of Psalm 77. They look at one another and clasp hands across their thrones. David says, "I think it is ready."

    Season 4, Episode 1: Promises

     

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    This episode opens with a flashback to 4 B.C. A radiant young woman is being escorted on the back of a donkey by an older couple traveling on foot. The older woman, Tzofi, is speculating on why this young woman from Nazareth is traveling alone to visit relatives. Her husband cautions her to keep quiet and not ask questions of paying customers. Tzofi, ignoring him, says, "Sometimes when a 'virgin' gets sent away to stay with relatives for awhile, it's because she's not!" Her husband rebukes her for her crudeness but is soon relieved from his embarrassment since he can now announce the young woman's stop: the hill country of a town in Judea.

    The older man helps the young woman come off the donkey's back. She thanks him and says to the man and his wife, "May God go with you on the rest of your journey." She smiles expectantly as she looks up at the town on the hill. The next thing we see is her knocking on the door where an elderly woman is working in her kitchen. She calls out, "Elizabeth, Zechariah, Shalom! I'm here!" Elizabeth turns, revealing an obvious pregnancy—a shocking sight since she looks to be about 80—but Elizabeth gasps and grabs her belly with a look of great joy as she makes her way to the door. Her husband, Zechariah, reaches it first, but it soon becomes apparent he is mute. "Uncle?" says the young woman in confusion. Before he can write an explanation on his chalkboard, Elizabeth comes running out the door with her arms open wide to receive their special guest.

    Elizabeth tells her, "He can't talk right now. I'll explain later." She leads her young cousin to take a seat outside but is too excited to sit herself, pronouncing, "Blessed are you among women, and blessed is the fruit of your womb!" Those are words spoken to Mary, the mother of Jesus, in the earliest days of her pregnancy, as reported by Dr. Luke in the opening chapter of his Gospel (Luke 1). Mary, surprised, says, "Wait, how did you know?" She catches herself when noticing her very elderly cousin's pregnant belly and says, "Ah, I suppose nothing should surprise me anymore!" Elizabeth says humbly regarding her own miraculous pregnancy, "Something better than that is happening! Why is this granted to me that the mother of my Lord should come to me?" Mary wants to know if the messenger angel who came to her told Elizabeth about her pregnancy. Elizabeth explains, "When I heard your voice, just the sound of your greeting caused my baby to leap for joy. And blessed are you who believed there would be a fulfillment from what was spoken to you by Adonai!"

    Regarding her husband, Elizabeth explains, "The messenger came to my husband but Zechariah said, 'I don't believe it.'" Mary says, "When my messenger told me about your news, I was so happy, knowing how long you'd suffered. I want to hear all about it!" Elizabeth responds, "The reason Zechariah could not speak with you is that he did not believe the message from God about me. I feel bad he has to go through this, but I must admit I sometimes don't mind the quiet. He wrote down for me what was spoken and I memorized every word." When Elizabeth tells Mary that the angel said her baby's name is to be called John, Mary inquires, "Not Zechariah? Why John?" Elizabeth answers with these quotations from Isaiah 40 and Malachi 4: "Perhaps he will not be a priest like his father, a different path for God, for Zech was also told that John will turn many of the children of Israel to the Lord their God, and he will go before the Lord in the spirit and power of Elijah to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, and to make ready for the Lord a people prepared. To prepare the way for ...." Elizabeth finishes by gesturing toward the Child in Mary's womb. "Oh, there he goes again!" says Elizabeth, inviting Mary to feel little John leaping for joy inside her. "It's like he can't wait to get started!"


    In the present day, about A.D. 29, a young dancer is being worked hard by her teacher. She obeys what he says  without complaint, almost like a puppet. When the demanding teacher is finally content, Queen Herodias steps out from the shadows and says, "Not yet. It must be perfect."

    In Capernaum Zebedee and his sons are loading his cart with the firstfruits of the olive grove he invested in to support Jesus's ministry. He is being very careful in his supervision, saying, "These jars cannot break. Our very first press: the sacred firstfruits, holy to Adonai. This will be used in sacrificial offerings as a pleasing aroma to Adonai." James reminds his father they have an appointment within the hour and invites him to invoke a blessing. Zebedee responds, "Ah, of course! As best I can remember: 'Blessed are You, Lord, our God, King of the universe, who is good and bestows good. Let the favor of the Lord, our God, be upon us and establish the work of our hands upon us. Yes, establish the work of our hands.'" James and John smile at their abba, blessed by the obvious sincerity of his prayer. John comments that Zebedee is starting a new act by seeking his first paying account for this new profession. Zebedee quips, "Comedy or tragedy?" James says, "I guess we'll find out."

    Appearing almost simultaneously in the street in another cart is Ramah, a faithful disciple of Christ whose return has been eagerly anticipated. Tamar notices her arrival and receives her with joy. Word spreads fast, for by the time Zebedee and his sons are ready to leave for their appointment, Barnaby and Shula arrive, wanting to see Ramah and arrange for her intended, Thomas, to visit her with their serving as chaperones. Zebedee informs them that Ramah is in the mission house, Matthew's opulent house from his tax-collecting days that he donated to the ministry. Barnaby and Shula can hardly contain their joy to help this young couple be together!

    We soon see another faithful disciple of Jesus, Joanna, "the wife of Chuza, Herod's household manager." That Herod is Herod Antipas, whose birthday is about to be celebrated. Joanna enters her lavish quarters cautiously, looking around before taking a cloak from a wardrobe cabinet. As she exits, she looks over her balcony at the preparations being made in the courtyard for the birthday party that evening. Joanna cringes when she hears her husband call out her name from within their quarters. When Joanna was introduced in season 3, we were told she became interested in the teachings of John the Baptizer, and then of Jesus, after John rebuked Herod Antipas for his unlawful marriage to Herodias, the wife of Antipas's brother Philip.
    Joanna answers, "Chuza, I'm here." He comes out to her by the balcony. She wants to know what he is doing there in the middle of the day and he asks her the same question, observing that she hasn't slept there for weeks. "I wonder why that would be," Joanna answers with sarcasm. Chuza responds, "Listen, I don't want to fight. I came to make sure you're fine for the banquet tonight." Joanna, instantly suspicious, asks, "Why wouldn't I be?" He says hesitatingly, "Let's just be sure to have a good time tonight. Cooperate, regardless how the evening goes." Joanna insists on knowing what he means, observing that he is not a good liar. Chuza says the same about Joanna, adding, "We know you've spoken privately with the Baptizer." Alarmed, Joanna demands to know who sent him. Chuza answers, "Never mind. I just wanted my wife to ..." Joanna interrupts, "Don't say have a good time again because we both know that since you met Cassandra, you don't care about that. Is Herod doing something about John?" Chuza says, "No. Herod finds John entertaining and interesting. You know that." "Yes," says Joanna, "And I know it would be unwise for him to do something rash when the people consider him a prophet." Chuza replies, "I'm aware of your support for him. Just smile and pretend tonight." Joanna informs him she has had a lot of practice doing both and walks away.
    Simon the former Zealot (Zee) shows Judas how to do laundry, surprised that Judas has never done it before. Judas explains that he and his former business mentor, Hadad, always had their laundry sent out, adding, "I had to divest my shares in the company in order to follow Jesus." "Wise choice," says Zee. Judas says that is an understatement and inquires about the ingredients in bottles they both have, sounding disgusted when Zee answers, "Some salts, oil extracted from plants, and animal fat." Zee instructs Judas to sprinkle some of the contents into their buckets filled with water and dirty clothes, and stir it all well. Then he says, "Take the garment out and dip it into the source water." They are in Capernaum by Lake of Gennesaret, also known as the Sea of Galilee. 
    As they do the first rinse, Judas suggests, "If our funds weren't so low, we could hire people to do the wash, giving us more time to get to the real work and expand the ministry." Zee asks, "How would that look to people?" "Like we're maximizing the time and resources to our task of building the Kingdom of the Messiah," Judas answers. "So you think the followers of Jesus will not do mundane tasks?" Zee inquires. "This is what the people we talk to do: laundry. If we appear appear too lofty or important for daily tasks, we will no longer be relatable." Then he instructs Judas to ball up the garments and knead them hard against a rock to get the water out and dislodge any dirt collected in between the fibers.
    Judas, looking increasingly allergic to hard work, returns to their conversation: "I'm not saying there might be a perception problem, but we could cross that bridge when we get to it. For now we could do more if we had more funding." Zee reminds him about Zebedee's olive oil business, but Judas points out it hasn't brought in income. "Yet," corrects Zee. "Judas, you are learned, but you are not wise. You have dedicated your life to a Teacher, yes?" Judas, obviously not happy with the rebuke, responds, "He walks on water and commands the wind and waves. But, sure, He is a Teacher." Zee continues, "You are overlooking His lessons to find fault in something you don't understand. There is a lesson in everything He shares and asks."
    "Fine," says Judas. "Where do I start?" Zee answers, "You rinse away what was scrubbed out. You are making the garment new again." Then he demonstrates his favorite part of the laundry process: repeatedly smacking the garment hard on rock to remove the most stubborn bits of what was there before and make it easier to dry. Judas laughs and says he now knows why Zee's clothes always smelled clean, even with all the exercises Zee does, learned from his time with the Zealots. Zee comments, "Well, I have to do something with my physical strength now that I don't need it anymore, or at least the way I thought I would." Judas pounces on this opportunity to make a point: "You see? You have it too: an old way of being in the world, and you left it behind, but you can't really shake all of it so you've adapted it." Zee says, "I'm not sure I follow." Judas explains, "I left behind a way of life, and even though I'm living radically different from before, I just can't stop seeing how we could be doing things faster and more efficiently."

    As they engage in a third and final rinse of their garments, Zee asks an important question: "Were you asked to run it more efficiently?" "No, just to keep the purse," answers Judas. "Then keep the purse," says Zee. Judas, with increasing agitation, reminds him of when  Jesus fed the multitudes: "Some were just far from home with nothing to eat. If we had taken up a collection of just 10 percent of the 5,000, accepted just a fraction of people's offerings of gratitude from those who could afford it, we wouldn't be in such dire straits waiting to do important work until revenue kicks in from Zebedee's olive oil!" Zee, standing up and squeezing out the excess water from his laundry, calmly replies, "If Jesus wanted to take up an offering, He would have, but He didn't. You're asking why He didn't do it the way you would have done it before you met Him." They walk toward the clotheslines.

    Judas says, "The old me would have sold the loaves!" Zee tells him, "You should be asking to whom His charity was a lesson." Judas says enthusiastically, "I believe His words and His lessons. They changed my life, but they're not where this ends. He's the Messiah, Zee." "I know," says Zee, stretching his garment on the clothesline. "Do you?" presses Judas. "If He is the son of David and if He is to fulfill Isaiah's prophecy that the mountain of the Lord's house shall be established on top of the mountains, and be exalted above the hills and all nations flow to it, it's time to move faster! He won't be king by amassing no resources or power. It's unheard of!" "He's unheard of," Zee replies. "Prophesied but never seen before now."
    Zee points to Judas's garment on the clothesline, observing, "It's still dirty, Judas." Judas makes lighthearted excuses, but Zee smiles and says calmly, "Put your ingenuity into it, Judas. Jesus asks us to get it done. There is a reason." "Are you sure about that?" asks Judas. "Because I'm pretty sure clean clothes have their own virtue." "It will become more clear," says Zee with quiet authority. "When I was new to this, I had some tough lessons to learn, believe me." Judas balls up the dirty garment and heads back to the water, inquiring about the laundry soap: "Animal fat? Wouldn't there be chunks?" "No," explains Zee. "It's heated and melted and run through a sieve to separate the solid from the liquid fat, sort of like when you sift wheat to get rid of the impurities, and separate the good grain from the bad," echoing teaching from John the Baptizer and the Lord Jesus.

    In front of the Capernaum synagogue Zebedee, his sons, and Tamar arrive with the holy anointing oil. Jairus, the synagogue administrator, greets them warmly and commends them on their punctuality. Rabbi Akiva steps out and informs Jairus there isn't time for pleasantries. He has been consistently hostile toward Jesus and His followers. Referring to Tamar as the woman, he insists she remains outside. Tamar informs him she helped craft the oil. Zebedee attempts to smooth things over and James offers to wait outside with her.
    Inside at a long table Jairus and Akiva are joined by Rabbi Yussif in examining Zebedee's oil samples. Akiva asks Zebedee, the perfumer, to confirm that his holy anointing oil was made according to the formula laid out by the Book of Moses. Zebedee quotes Exodus 30:23-24 to the letter, with a synagogue fact checker verifying that: "Of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250 and 250 of aromatic cane, and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil."
    Yussif, examining the oil sample in his hand, comments, "Extremely well racked and purged!" "It's clear and bright," adds Jairus in plainer terms. "It does stay on my fingers," says Akiva. Zebedee attempts to explain about his oil's viscosity, but Akiva cuts him off, demanding to know from Jairus why they are considering a new oil supplier. Jairus explains, "Our current vendor travels a great distance from Judea." That's because  his oil comes from the Gethsemane groves near Jerusalem, says Akiva, asserting, "There are none better." Yussif interjects, "Rome has demarcated Judea as a separate province from Galilee." Jairus adds, "They imposed an import tax on goods from Judea." Yussif continues in concert, "In addition to the tariff, we currently also pay for shipping and labor. Zebedee is local." Akiva asks him, "You will never charge us a shipping fee?" Zebedee confidently answers, "Never, Rabbi. I will put it in writing."
    Yussif humbly says to Akiva, "I don't know much about economics, Rabbi, but supporting a local small business can help Capernaum ..." Akiva impatiently states, "You may drop the facade, Yussif. You honestly think I don't know who your father is?" After an awkward pause, Jairus speaks up: "Yussif makes a point: this is about responsible stewardship. I am the chief administrator of the synagogue." Bringing his hand down flat on the table, he states, "The matter is settled. Zebedee, congratulations on fine work." Akiva responds, "Let the record state that I voiced reticence at the notion of abandoning the Gethsemane vendor so that future generations will know that at least one person advocated for preeminence of tradition and precedent over finance and practicality." Jairus willingly instructs, "Please reflect the rabbi's dissent on the record. Zebedee, please accompany me to my office where we may discuss a fee structure."
    Back at Herod's palace, the birthday preparations are moving along. Joanna, now cloaked, ignores them as she walks in a determined stride away from the scene. Making markings and measurements in the center are the exacting dance instructor and his assistant. Queen Herodias approaches. The instructor tells her respectfully that he believes they are ready. She replies, "I am sure you are. We must make sure that Salome is. Go, lead her through it one more time." The teacher responds, "If I may, we are pushing her too hard. We must rest her before ..."
    Herodias interrupts him to reiterate and explain her strategy: "It must be perfect. We must overwhelm Herod. I will do it with drink and you will do it with her performance." In unguarded candor the instructor replies, "My queen, I know the Baptizer insulted you, but there are ..." Herodias interrupts again: "Insulted. Do you believe my marriage to the king is wicked? Do you believe I should be returned to that pauper, Philip, and his meager Judean territory and give up my marriage to Antipas, who rules the entire region? If the Baptizer's comments in front of the whole royal court were just an insult, as you put it, why not endorse him? Perhaps I should just ignore this little insult and allow for the entire region to publicly rebuke all of my decisions." Looking thoroughly alarmed, the instructor says before dashing off, "I apologize, my queen. I will work with Salome right away."
    Joanna is in Herod's dungeon, making her way down to John the Baptizer's cell. She catches the eye of the guard, but he holds out his palm to stop her advance, saying, "No visitors today." Joanna learns that John, whom he calls a high-profile inmate, is being transferred to a cell near ground level so that the prison officials are ready to take action at a moment's notice. Joanna attempts to bribe the guard to see John anyway, but he tells her, "Sorry. That won't work today, I'm afraid." She asks what is happening and he volunteers, "I can't be certain, but usually this sort of thing means the inmate is about to be freed or executed." Joanna asks by whose orders and presses a whole bag of money into the guard's palm. He accepts the money and tells her the orders are from Herodias.
    As Joanna sees John being led in heavy chains, she calls out, "John! Something's happening! There's a plot: they're going to kill you!" The guard restrains Joanna from getting any closer. John says loud enough for and everyone to hear the words Jesus sent to encourage him: "The blind see, the lame walk, lepers are cleansed. The poor have Good News preached to them." Then John repeats the words Malachi and Isaiah prophesied about his own role: "The hearts of the fathers are turned to the children, and the disobedient to the wisdom of the just. The way of the Lord is prepared." John is obviously at peace and full of faith and confidence in God.
    Thomas and Ramah are sitting together on a Capernaum dock under the watchful eyes of their loving chaperones, Barnaby and Shula. Both are grinning ear to ear, delighted to be in one another's presence again. Thomas initiates their conversation: "Finally separate enough to have a moment together!" Ramah looks appreciatively toward their chaperones, saying, "Bless Barnaby and Shula!" Thomas continues, "Before we went away to the Decapolis and everything happened there," meaning the feeding of the multitudes and Jesus's walking on water, "which, to be honest ..." Ramah, understanding, ventures to say, "From what I've heard, you're probably having a bit of a hard time accepting." Thomas laughs and suggests, "I'm getting better at accepting things I cannot explain?" Ramah agrees: "You are. You are not the same man from the wedding at Cana." 
    Thomas brings up the subject of someone who is still the same man he has always been: Ramah's father, Kafni. He says eagerly, "Tell me, how did it go? Talking to him after I left." Ramah's silence and the sad look on her face leads him to say with compassion, "He loves you very much. There is no denying that. And he knew what I was going to ask him (for Ramah's hand in marriage) before I fully did. He made that clear back in Samaria." "Nothing gets past him," observes Ramah. "Kafni's a hard man," says Thomas. Ramah agrees, but says she was hoping her father would let her grow up. Thomas focuses on the central issue: "He finds Jesus objectionable and disagrees with our choice to leave the profession and follow Jesus. I truly love you, Ramah. There's got to be some way to make this work."
    Ramah instantly perks up, for Thomas just said what she was waiting to hear: "I was hoping you would say that! I have an idea: I've carefully researched every detail, every rabbinic tradition. In the Halakah, in the event of an absentee father or exceptionally uncommon circumstances, which I believe our following of Jesus constitutes, there is a special dispensation for validating a marriage. A male who is at least 13 years old verbalizes the formula, 'You are hereby consecrated to me according to the law of Moses and Israel.' Upon recital, the groom must give the bride some object of value. If she accepts it, she thus validates the kiddushin as a legal act, and is designated as betrothed, consecrated to him alone."
    This is a welcome surprise for Thomas. "Is that it?" he wonders. Ramah further explains, "The formula must be spoken in the presence of two competent male witnesses, one representing the groom and one representing the bride." Thomas says, "I will ask John to be my witness." (John was his partner on the two-by-two mission Jesus sent His apostles out on.) Ramah adds, "We both know there really is only one man who can represent me." They both say at the same time "Jesus" and agree to ask Him and to draw up the contracts. Thomas surmises, "I assume they must be signed by a rabbi who can confirm the circumstances are indeed extenuating and unique," obviously Jesus again.
    Laughing happily Thomas still wonders, "Can this really happen within our faith? It feels right, but is it? I suppose this wouldn't be the first unorthodox betrothal in the history of our people. Esther married a Gentile king, which saved Israel; David didn't wait for his father to pick his bride; even Jesus told us about His parents' unconventional arrangement." Ramah respectfully interjects, "Thomas, we don't compare to them, but we do have Jesus to ask. He can decide."
    One thing Thomas decides they will do differently is he will propose marriage to Ramah rather than her to him, as King David's ancestress Ruth did under unusual circumstances. He then asks her, "Will you forever walk with me, and read with me, and rattle off endless rules and extenuating circumstances with me?" Ramah pauses, feigning uncertainty, then joyfully bursts out, "Yes!"
    Thomas grabs her hand, but Ramah and Thomas quickly let go with apologetic laughter when Shula lets them know she saw that. Barnaby sympathetically comments, "Ah, my boy—the one time I wish she still couldn't see!" (Jesus recently healed Shula's blindness.) "It's all right," Thomas says. "We're getting married!" Shula, in mock seriousness, says, "I had one job!" and gives Barnaby a playful slap.
    It is night and King Herod Antipas's birthday party is in vivid motion. We are sped through sights and sounds of ancient Near Eastern royal entertainment: roaming snake charmers; flame throwers, jugglers, and twirlers; exotic animals; scintillating music; uproarious laughter; lavish food and drink; trite conversation. Among the revelers are Chuza and Cassandra, who have a clear view of the high table, where Herodias is seeing that Herod's cup is regularly filled.
    Chuza's wife, Joanna, is having a very different experience. She is speeding away inside a horse-drawn carriage, reciting the Lord's Prayer, which she learned from Jesus at His Sermon on the Mount.
    A gong  signals that the featured entertainment is about to begin. Herod's attendants are not sure their inebriated sovereign can make his way unaided from his dining spot to where a special chair is set up for prime viewing, but he somehow manages. A herald announces with gusto, "Honorable guests, noblemen, military generals, commanders, and leading men of Galilee: I present to you, for the king's pleasure, and in the venerable tradition, a special offering by Salome, daughter of our most high queen, Herodias." The crowd applauds as Salome slowly walks onto her stage with Herod's eyes transfixed upon her. Cassandra coos, "Ooh, exciting! I wonder what Herodias's angle is." Chuza says, "I have a feeling I know, but let's wait and see. You know that if Herod is pleased, he can't say no to anything."

    When Salome is in position, Herodias gives a slight nod and the spellbinding music  slowly begins. Salome's body sways with it in an intoxicating manor, but with precise movements that build up in intensity and energy. All seems to go according to plan, with Herod obviously entranced by Salome's skillful dancing, except the finale: Salome stands panting, contrary to the controlled finish bow that was rehearsed. Silence prevails with all eyes on Herod. He puts down his goblet and applauds Salome, everyone else joining in. Herod says to her, "Ask of me anything you wish for, and I will give it to you." Salome calmly inquires, "Anything?" "Up to half my kingdom," replies Herod. Herodias nods towards her daughter, who steps up close and whispers inaudibly into Herod's ear. Herod looks concerned.
    Going back to around 4 B.C. after the birth of John the Baptizer, we witness  a happy gathering around the 8-day-old baby and his elderly parents, Elizabeth and Zechariah. The rabbi leads them in the customary prayer, saying, "Blessed are You, Adonai our God, ruler of the universe, who has sanctified us through Your mitzvot [Commandments], and has commanded us to bring our sons into the covenant of Abraham, our Father." Everyone present responds, "May this little one grow to be great."
    We see present-day John the Baptizer slowly being led in his heavy chains through the prison, but we hear the continuing prayer of the rabbi from Baby John's bris (circumcision), along with interspersed scenes from the past: "God of all our ancestors, sustain this child. Let him be known among the people and in these parts as Zechariah, son of Zechariah and Elizabeth." Elizabeth immediately offers a correction: "No, Rabbi. Per God's command, his name will be John."
    The Baptizer is led into a large room where he sees a chopping block at the end. Guards on either side walk him toward it, one of them sweeping John's leg to make him fall to his knees. John's hands slowly move across the block's many notches. A new scene pictures Jesus sitting outside a lean-to tent near dawn with His head covered. He appears distressed.
    John, by the chopping block, notices a Roman soldier polishing a large platter. He says, "Oh, that's a nice plate. Silver?" The soldier answers, "Only the finest: only intended for a royal wedding banquet, requested by King Herod himself." John laughs quietly to himself. The soldier hears him and asks, "Why are you laughing?" John replies, "I've never been to a wedding banquet, but I'm on my way to one." "What's that mean?" asks the soldier. "Oh, never mind," says John. "You wouldn't get it." The Roman official presiding over the execution now speaks: "Are those your final words?" John laughs quietly again, the soldier continues polishing the platter, and the official writes down John's last words. Meanwhile we see Joanna in her carriage at dawn a few miles from Capernaum.

    Back at John's bris, the rabbi says, "Elizabeth, none of your relatives is called John. Zechariah, what is this about? Is she doing this because of what happened to you?" Zechariah starts writing on his chalkboard.

    Jesus is praying by His tent. We see a young man at dawn in the background looking at him. He calls out, "Jesus the Nazarene." Jesus recognizes the man as Avner, one of the disciples of John the Baptizer who was sent with a question for Jesus. Avner does not return Jesus's greeting of peace. He looks somber.
    Zechariah finishes writing on his tablet and shows it to the rabbi: "His name is John." As Luke's Gospel tells us, immediately the mute was no longer mute. His mouth was opened and his tongue loosened. Zechariah blesses God, saying, "Blessed are You, Lord our God, King of the universe!" Elizabeth, wide eyed, hands him Baby John.

    At the end of his earthly life, John watches as the soldier lays the polished platter over a bronze bowl on the other side of the chopping block. He holds up the rope by the block and John lowers himself down as the soldier straps him in position for the hooded executioner standing by with his axe. The official reads, "John, son of Zechariah and Elizabeth of Judea, here on this day, by order of Herod Antipas, the tetrarch: you are hereby sentenced to death by beheading." As the soldier walks away, John turns his head to look out the large  window nearby. In the dawn's light, he notices a solitary lamb. He smiles and says thank You to God, remembering "the Lamb of God who takes away the sin of the world." The executioner swings his axe.

    Avner looks on respectfully as Jesus mourns with feeling in the traditional way, tearing His garment, pounding a fist on the ground, and heaving heavy sighs as He weeps on His knees. "Oh, John ..." He laments.
    Joanna's carriage reaches Capernaum about the time Jesus's disciples are gathering outside. "What's the morning report?" asks Simon. They tell him the ones with the news aren't back yet, referring to Zebedee and his sons regarding their hoped-for contract to provide holy anointing oil to their local synagogue. Happily, James and John arrive just then with the good news that they got the account. John then draws attention to Thomas and Ramah, saying, "Abba wasn't the only one trying to close a deal yesterday ..." Thomas smiles and says, "You can ask her." Simon says to Ramah, "Well, out with it: how did it go?" She nods her head and says yes. The joyful disciples applaud and give hugs, expressing wishes of mazel tov.
    While this is going on, Matthew notices an elegant Roman woman getting out of her carriage. Mary also sees the Roman woman and recognizes her. She and Matthew walk in her direction. Joanna shows a paper to a woman standing by, who points at a nearby house. Joanna pounds on the door of that house and calls loudly for Andrew, which attracts the attention of the other disciples. 
    Cradling Baby John in his arms, Zechariah announces to the gathering, "Blessed be the Lord God of Israel, for He has visited and redeemed His people, and has raised up for us a horn of salvation in the house of His servant David, as He spoke by the mouth of His holy prophets from of old: that we should be saved from our enemies and from the hand of all who hate us to show the mercy promised to our fathers, and to remember His holy covenant, the oath that He swore to our father, Abraham." Elizabeth, hands clasped fervently,  listens with awe and joy. The rabbi lifts his eyes toward heaven.

    Andrew opens the door and is pleasantly surprised to see Joanna, but when he observes her sorrowful expression, he realizes she brings bad news about John the Baptizer. Joanna cannot bring herself to speak as she looks at Andrew. Before her tears flow, she shakes her head no and looks down. Andrew shakes his head and then his right hand, saying, "No, no, no." Joanna shakes her head again and says, "I'm sorry." Andrew sits down by the front of his house in obvious shock, which draws the other disciples toward him and Joanna. Simon hugs his brother and raises him slowly to his feet. Andrew steadies himself and says, "We knew this day would come. We should have been prepared." John the apostle speaks up: "We were. John came to prepare the way. And he did. He was not the Messiah, but John came to bear witness that He would be here soon." That truth strengthens everyone. They think they need to tell Jesus, but He finds them first. One look at Him tells them He already knows what happened to John the Baptizer, His cousin and faithful forerunner.

    Zechariah concludes, "To grant that we, being delivered from the hands of our enemies, might serve Him without fear in holiness and righteousness before Him all our days." Holding up newborn John, Zechariah prophesies, "And you, child: you will be called prophet of the Most High, for you will go before the Lord to prepare His ways, to give knowledge of salvation to His people in the forgiveness of their sins because of the tender mercy of our God. Whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace" (Luke 1:67-79).



    Season 4, Episode 2: Confessions

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    We see Jesus from a long way off in a wilderness with mountains in the background. As He gets closer into view, He turns and then breathes shakily. We soon see why: coming towards him is the recently executed John the Baptizer with heavy shackles on his wrists. As John gets closer, he easily breaks the chain connecting the shackles. Jesus can't help laughing in relief. John stops and then gestures forward with a shackled arm. Jesus involuntarily shudders but nods His head affirmatively. Just then Jesus wakes up from what has been a dream. He is in a large, well-decorated room with heavy curtains blocking out much of the sunlight. Jesus sits up and breathes heavily.

    Andrew is just outside the room. Hearing that Jesus is awake, he volunteers to set down food and drink for Him, but Jesus invites Andrew to sit with Him. Jesus asks, "How are you holding up?" Andrew is unsure how to answer, but manages to say, "I thought I would be far worse. You knew John far longer than any of us, but then You're ..." "I'm what?" asks Jesus. "You're a mystery," Andrew replies. Jesus reaches over to eat some bread crisps Andrew brought. They both share a laugh over how stale they are.

    Andrew wonders, "Can we be laughing?" "Why not?" says Jesus. "You know, some of the moments in which we laugh the hardest come around the time of a funeral. Our hearts are so tender, all our emotions right at the surface: laughter and tears, closer than ever. Believe Me, I sat many a shiva with John when we were kids and he could not hold a sullen mood for 7 straight days!" Andrew chuckles but then says, "I feel guilty: I should be in shambles." "No," says Jesus. "You've already experienced much grief when John was arrested. Falling to pieces again would not honor John's memory any more than feeling nothing at all."

    "So, you say I am a mystery," continues Jesus. Andrew stammers, at a loss for words. Jesus seeks to help him by asking, "Who did John say I am?" Stammering again, Andrew manages to respond, "John said You are the One." Jesus immediately rises and opens a curtain, having made up His mind about something important after this discussion. He says to Andrew, "You've given Me an idea. Where do we traditionally sit shiva?" Andrew correctly answers, "The home of the deceased." Jesus asks, "And where was John's home?" "The open road," says Andrew, who then smiles with understanding. Jesus says, "Gather the others."

    Meanwhile, Rabbi Yussif is preparing for the new day. As he dresses, he recites from the biblical Book of Ecclesiastes, also called Qoheleth,  which means the teacher or preacher: "The words of Qoheleth, son of David: Vanity of vanities, says the preacher. All is vanity.... I have seen everything that is done under the son, and behold, all is vanity. and a striving after wind.... A time to seek, and a time to lose. A time to keep, and a time to cast away. A time to tear, and a time to sew. A time to be silent, and a time to speak.... He who loves money will not be satisfied with money, nor he who loves wealth with his income." Before putting on his robe, Yussif wraps the long leather strap of a phylactery Scripture box around his left arm and fingers. He takes a long look at a small key in his desk drawer before replacing it.

    In the Capernaum synagogue Rabbi Yussif is listening to a man burdened by many anxieties and a general feeling of dread. Addressing the last point Yussif suggests, "The anguish of our forefathers lives on in our bodies: Egypt, the 40-year wilderness wandering, the exile in Babylon. All of that pain and fear is passed on in our blood, our bones, and our stories." The man, Nathan, responds, "I just want to be able to sleep. I cannot change my blood or my Jewishness." Yussif says, "No, you can't, but you can pray. You can visit me every day and we'll pray together." Nathan nods his head affirmatively and Yussif begins by quoting Psalm 91: "He who dwells in the shelter of the Most High will abide in the shadow of the Almighty."

    When Yussif sees Jairus, the synagogue administrator, looking concerned, he stops and thanks Nathan for coming in. Nathan politely rises and says, "Thank you, Rabbi." Yussif escorts him by Jairus and says, "If only I were a miracle worker!" Nathan says, "There is one I've heard about," but says no more when he notices a startled look in the eyes of the others. Rabbi Yussif names Nathan's wife, Ila, and says to give her his best before Nathan leaves with the double Shalom farewell of perfect peace.

    When Jairus and Yussif are seated, Yussif inquires about Jairus's life at home. Jairus answers loudly, "She was only sleeping, Yussif." Quietly he utters, "You know that's all we can say." Yussif says in a low voice, "Can you imagine what your life would be like if you were assigned to a different post?" Jairus answers, "I don't want to" and tells him the reason for his visit: "News from Jerusalem: Rabbi Shmuel has been promoted to the Sanhedrin. Rabbi Shammai is set to address the assembly today." Yussif expresses hope that Rabbi Nicodemus, who supports and actually believes in Jesus, will be there as well, but Jairus informs him that apparently Nicodemus has missed multiple sessions. He also reminds Yussif that they never sent the letter Yussif wrote Nicodemus giving a faithful and reverent account of Jesus's Sermon on the Mount. Yussif thinks that news may pale compared to the new report of Jesus miraculously feeding multitudes. Jairus points to the news dispatch he handed Yussif, informing him that the Sanhedrin has already heard about that.

    In the administrative center of Capernaum down the street from the synagogue, Praetor Quintus is posing for a bust he is paying to have done. As the sculptor attempts to work his likeness into the clay, Atticus, the Roman imperial cohort, strides in and dismisses the sculptor so he can speak in private. Quintus objects, but when Atticus threatens to topple the bust, he relents. Atticus seems agitated and warns of war brewing. He flatly states, "I am not going to do your job and make life difficult for the people who follow Jesus. I will not break up their gatherings or expel the pilgrims." Quintus remarks, "Something's spooked you. I know my Jews better than you do. What is going on with you?" Atticus tells him, "Right now, the only thing keeping you in Caesar's good graces are your revenues. They're up. Spettacolare, Dominus," he congratulates Quintus in Latin, "but you really need to do something! Don't become infamous for overseeing the town where a revolution started. Hail, Caesar!" Atticus marches out of the room. Quintus, looking puzzled, utters a weak hail.

    Jesus leads His disciples north by the Jordan River. Judas wonders if it will be by the waters of Merom. When Mary Magdalene inquires about that location, Simon the former Zealot (Zee) tells her that is where God helped Joshua fight a victorious battle against the Canaanites. Judas says, "Maybe it's where big things are really going to start happening!" Matthew observes, "Many big things have already happened." Nathanael says, "I bet we're going to Mount Hermon." Phillip reflects, "I haven't seen snow in ages!" Simon begins reciting Isaiah 1:18 and others happily join in: "Though your sins are like scarlet, they shall be as white as snow." Big James, thinking about the purpose of this journey north, wonders what it has to do with John the Baptizer. Little James suggest waiting to find out, but Big James and his brother, John, are eager to know now how far since they are taking turns pushing a cart with heavy things.

    Thomas and Ramah are talking together at the end of the procession. Thomas tells her Jesus said they could talk to Him on the way, but Ramah reminds him that this time is about John the Baptizer, not them and their courtship. Thomas says, "I'm just telling you what He said. He actually smiled!" Ramah, encouraged, replies, "All right. Let's go then. No time like the present!" She runs ahead with Thomas following. Nathanael, always forthright, says to Thomas as he passes by: "Go for it! It will probably work." Simon shushes him.

    Thomas says, "Rabbi" when he and Ramah are on either side of Jesus, keeping pace with Him. Jesus responds, "Ah, there you are. I was waiting for you. How was your visit with Kafni?" When He notices the looks on their faces, He says, "I suppose if it went well, we would all know by now." Thomas tells Him, "But there is another way." "The kiddushin?" inquires Jesus. "You're familiar, of course," replies Thomas. "I am," says Jesus. Now Ramah speaks: "Rabbi, I left my father to follow You. I endured many harsh words from him for choosing to do so." Jesus reminds her, "You know, I got a taste of that Myself." Ramah continues, "You're the closest thing I have to a father right now. John has agreed to stand as the male witness for Thomas." Jesus stops respectfully and looks at Ramah, who asks, "As my spiritual father, will You give me away?"

    Jesus is quiet, looking thoughtful. Thomas speaks up in what feels like an awkward silence: "We don't mean to burden You. Kafni's refusal to sanctify our union isn't what You came to do." "No," says Jesus. Ramah nods her head quickly and looks down, but Jesus continues: "No, Thomas. You're wrong. Everybody gather round." Ramah looks up. "People seem to know why I'm here," says Jesus. "Do you think I've come to give peace on earth? I have not come to bring peace, but a sword. I mean division within households and beyond. When someone chooses to follow Me, it may mean that in one house, five may be divided: three against two and two against three." "Why?" asks Zee. "We see it with Ramah and her father," answers Jesus. "It is not My intention to divide families, but the cost of following Me can mean that people will be hated by those closest to them because of their unbelief."

    Andrew inquires, "But isn't honoring father and mother one of the Commandments?" Jesus replies, "Honoring your parents is one of the highest social and spiritual obligations, but it is not higher than following God. Whoever loves father and mother more than Me is not worthy of Me." Thomas says with resolve, "We choose You over family," gently suggesting, "It is decided then?" Ramah finishes the thought: "You will sign the letter and stand as my witness?" Jesus answers, "Let's talk about the details after this trip and the completion of shiva for My cousin."

    On a more lighthearted note Jesus asks, "So Thomas, what are you preparing to give Ramah as mohar?" Thomas says, "Oh, well, we already agreed. She made it clear she doesn't need any ..." Simon speaks up: "Thomas, Thomas" then he puts an arm around Jesus and says, "I'm going to borrow Thomas for a moment." Leading Thomas to the side Simon tells him, "That's a bad idea. Not giving your wife a gift? Specifically, taking her at her word when she said she doesn't want a gift. No, no, no. Take it from your married friend, hmm? These words do not mean what you think they mean. Let me explain something to you." Calling out to Jesus, Simon asks, "Rabbi, do You still need him?" "No," says Jesus, "Please set him straight. The rest of us will keep going."

    In Jerusalem Rabbi Shmuel is being fitted for his elegant Sanhedrin garments. While this is going on Shmuel prays, "Blessed are You, Lord our God, King of the universe, who has given us life, sustained us, and allowed us to arrive in this moment. One generation shall commend Your works to another. I will meditate ..." His colleague Yanni, oblivious to the prayer, boasts, "All the way from the harbor villages of the Upper Galilee! Capernaum—can you believe that, Moishe?" he says to the tailor. "Moishe, I tell you, the day this kid arrived in the Holy City he still smelled faintly of fish and naivete. Mm, bergamot!" adds Yanni, referring to a delicate citrus aroma. Shmuel finally gives up on his prayer. Yanni goes on to praise the co-mingled scents of jasmine and balsam from the shores of the Dead Sea, adding, "Take my word, Moishe, you are holding the robes of a rabbi whose name will be remembered in history!"

    Shmuel speaks up: "Is that all this is about for you, Yanni—being remembered? Special robes and expensive perfume?" Yanni says, "If they are befitting." Shmuel presses on, "Anyone could have alerted the elders," but then thinks to ask Moishe to step out. He looks Yanni in the eye and tells him he prayed with Jesus, whom He informed on. "You what?" says Yanni. "You never told us." Shmuel says, "He wasn't what I expected or whom I remembered from Capernaum. He seemed to be sincere and gave me much to consider." Yanni dismissively says, "Sincerity can be cunning." Shmuel counters, "I didn't detect the evil I expected." Yanni says, "Only God can discern the heart of man. It is not for you to say." Shmuel wants to know why, therefore, he is being given a coveted post on the Sanhedrin. "No one is giving you anything," asserts Yanni. You've earned your seat." Shmuel asks, "How? I studied, I wrote reports, I met with the leaders of feuding traditions, and what is there to show for it? How is our faith, our nation, improved in any way?" Yanni replies reassuringly, "You're overwhelmed.  It's normal to be nervous, lots of feelings ..." "Yes," states Shmuel firmly, "I am overwhelmed by how empty this entire exercise is by the posturing and congratulating." Yanni cuts him off: "Shmuel, I promise when you hear Shammai's address, everything will make sense."

    Jesus and His disciples walk past a mile marker for Caesarea Philippi, a site of notoriety to the Jewish people. Some of the disciples look concerned. Andrew, thinking about John the Baptizer, asks Philip how he is doing regarding John's death. Philip, like Andrew, was introduced as a disciple of John the Baptizer before becoming an apostle of Christ. Philip says, "I am at peace. John would have wanted that." Matthew stares at an idol and shrine on their way down. Thaddaeus and Little James explain, "The Canaanite god of rain, Baal, used to be worshiped in many places, but especially here because of the water. A spring pours out of a cave in the side of the rock face. To sound out the depths of the spring, a rock was let down on a rope. It never reached the bottom."

    The group stops with Jesus, facing a pagan temple and gaudy cave entrance. "Welcome to the Gates of Hell," announces Philip. As Jesus leads them closer, the reek of the sacrifices leads Him to say, "Doesn't the thought of our tasty kosher food sound better here?" The disciples look increasingly uncomfortable as they approach this notorious location.

    In the Sanhedrin, Rabbi Shammai himself motions Shumel to a prominent seat before their meeting begins with Shammai's address: "We travel north to Capernaum for the fresh fish, not to discover great minds." The crowd laughs. "Yet as unlikely as it seems," Shammai continues, "from a backwater village in the Upper Galilee has arisen an intellect so enterprising, probing, and formidable that we cannot help but rejoice in our good fortune in finding Shmuel bar Yosef and welcoming him to this highest council, where he succeeds Rabban Seled in the 70th chair." The crowd applauds again. Shmuel rises, bows, and quickly sits down. "Unless you've been living in a tomb the past 6 months," says Shammai, "Jesus of Nazareth—once the subject of speculation, curious observation, gossip, and hearsay—has, through Shmuel's diligent reporting and confirmed eyewitness accounts, emerged a portrait of the most damning and dangerous figure in this nation since Ahab and Jezebel. Jesus has not only shown contempt for the Holy Law and tradition, He has amassed a devoted following by doing so. He travels and mingles closely with tax collectors, sinners, degenerates, and a member of the Fourth Philosophy [the Zealots]. He counts among His disciples multiple women, one of whom is a Gentile from Ethiopia. Not one but two of His disciples are followers of the late blasphemer John the Baptizer."

    "Late?" says Shmuel, shocked. Shammai, not noticing, drones on, "We have Shmuel to thank, in part, for handing over the whereabouts of the Baptizer to Roman authorities." A member of the Sanhedrin rises and demands to know why the council was not notified before cooperating with and handing over one of their own to Rome. Shammai sneers at the son of his rival, Hillel, saying, "Sympathetic to the Baptizer, are you, Shimon? He called us a brood of vipers—murderers of our own mothers!" Shmuel covers his face in shame, remembering he uttered the same complaint when he was more hardhearted. 

    A cold voice from behind says, "Shammai! You've gone on too long." It is the high priest Caiaphas. He walks slowly toward the podium and Shammai instantly backs away, like a cautious snake. Caiaphas states, "The time for patiently observing is long past. The acts and whereabouts of Jesus of Nazareth shall be reported to this council immediately. Senior leaders in every district should question and expose Jesus. Listen carefully to what He says and seek to entangle Him in His own teaching. If we corner Him into exposing Himself by His own teaching in a way that people will easily recognize as heresy, they will turn from Him. We can dilute His influence. As to what happens if He is trapped and brought into us, even if we find Him blasphemous, I encourage you to resist the urge to enact the justice of the Law of Moses. Stoning is not only a messy business, but stoning a preacher of the people risks chaos we cannot afford. We must convince Rome that He's worthy of their attention and concern. As much as their occupation has been a source of endless pain to our people, we must be sober in admitting that our colonizers are better at tracking and killing people than we have the resources or the energy to be. We must keep our houses of power separate. We cannot afford to be perceived as hoping for disorder in any way. Pilate, as young and in over his head as he is, will never allow that and we cannot give him another reason for doing something rash. Let Rome enforce its own man-made laws and if it works in our favor, fine. We will concentrate our efforts on preserving God's Law and the sacred traditions of our faith. Am I clear?" 

    Shimon shakes his head in disgust. Caiaphas finishes by ordering that a decree be written and presented to him by nightfall. Shimon speaks up: "Caiaphas, this report is bloated and skewed with a biased agenda." Caiaphas moves forward, stating, "I said we are finished here, Shimon." Shammai stands up and stares menacingly at Shimon. Shmuel looks distressed.

    At Caesarea Philippi, Jesus brings His disciples near  the pagan altar. He is about to address them, but Simon and Andrew speak up, wondering about being brought to what Andrew describes as an abomination. Jesus chuckles and says, "That's a pretty strong word, Andrew." Philip questions the propriety of being there during shiva for John the Baptizer. Jesus responds, "Should we avoid dark places out of fear or should we be light to them, like Simon and Judas were on their mission? Do you think my cousin would be afraid of this cave? Do you think he would be so appalled by what happens in that temple over there that he couldn't stand to be in this place?"

    Matthew takes out his writing materials to record what he can tell will be an important teaching from Jesus, who then asks, "Who do people say the Son of Man is?" John responds, "Some say you are Elijah, the one who preaches repentance." Andrew says, "Others say Jeremiah because he was rejected by the leaders of his time." Big James adds, "And still others say one of the prophets, those who spoke on God's behalf." Nathanael, when prompted, says, "Some say John the Baptizer." Philip quips, "Which obviously isn't true!" Jesus sums up, "Okay, that's everyone else. But who do you say that I am?" After a few moments of silence, Simon speaks up: "You? You are the Christ, the Son of the living God. These carved statues of Baal and Pan and other idols that we passed? They're dead and decaying, but we worship a living God! And You—You are His Son."

    Jesus, looking pleased, steps toward Simon. He places His hands on Simon's shoulders and says to him, "Blessed are you, Simon, son of Jonah, for flesh and blood has not revealed this to you, but My Father in heaven. All your life you have been called Simon, one who hears, but today I call you Peter: rock." Stepping back and gesturing toward all His disciples, Jesus continues, "And it is on this rock that I will build My church, and the gates of hell shall not prevail against it." Gesturing toward the temple and cave of Caesarea Philippi, Jesus explains, "This is a place of death. I have brought you here to tell you that death has no power to hold My redeemed people captive. Because I live, you also will live. I will give you the keys to the Kingdom of heaven, and whatever you bind on earth will have been bound in heaven, and whatever you loose on earth will have been loosed in heaven. You have the authority to declare the truth to others that I am declaring to you: that the repentant have a place in the Kingdom of heaven. You have confessed that I am the Christ, and you will influence many others to make the same confession in time, but I will explain more later. For now, you must all keep this quiet. I strictly charge you not to tell anyone."

    John says, "Rabbi, some already know that You are the Messiah. Why keep this silent now?" Jesus answers, "In some places, for some people, it was important that they know and believe. But right now, if all our people of this region hear the Messiah has come, they will rise up in multitudes, preparing to join a military figure in war against Rome." Judas is disturbed to hear Jesus say that since it is exactly what he has been hoping for. Jesus continues, "I want people to follow Me based on My true identity, like Peter here, not based on some misguided understanding of the title I hold. Judas says, "Teacher, our people are ready to believe in You and fight with You! Why else bring us to this place of death if not to defeat it?" Jesus, looking sad, responds, "That will come in time. I brought you here to honor John by showing you what he was here to do. He was preparing the way for this," stretching His arms toward His disciples: "for Me to build My church, a church that will never be stopped, even in a place like this. John was fearless of evil and obedient everywhere, and so must you be, even at the gates of hell." Jesus walks up to Simon Peter and says, "Are you ready to walk in his footsteps and Mine, even if it leads to a place like this?" Peter looks Him in the eyes and nods affirmatively. Jesus then looks at the rest of His disciples and says, "That is all. We should be going."

    Peter and Andrew look reflective; Judas and John look upset. As the group turns away, Andrew and Peter are the last to leave. Andrew cradles Peter's shoulders and says to him softly but with enthusiasm, "Peter, the rock!" and follows the others. Peter is silent and still.

    Shmuel and Yanni walk down steps into a courtyard. Yanni points and says, "Four horsemen waiting to send out the message to the whole of Israel, all because of you! Your work created this." Shmuel, looking stricken, says, "He is dead." Yanni, in an opposite mood, says flippantly, "He will be once he makes a false move and runs afoul of Rome!" "No," says Shmuel, "I mean the Baptizer. Shammai said it. I'm the one who first gave him over to the authorities." Yanni responds, "That's because you are prescient: you have eyes to see consequences far in the future that others are too distracted to consider, and now the entire Sanhedrin will know of your talent. I really think you should be the one to bring Jesus before the Sanhedrin yourself. You're from Capernaum, you know people who follow Him, you've spoken with him twice. You should try to find Him." Yanni apparently succeeds in redirecting Shmuel's guilty conscience at least a little because Shmuel agrees and walks away.

    At night around a campfire, Jesus's disciples are sitting and talking. Jesus Himself is at a separate location nearby. John and James say to one another: "Any one of us could have said it. Why didn't you?" "Why didn't you? I thought it was the sort of thing where Jesus asks us a question as part of the teaching. Simon just spoke up first." "I'm not sure we can even call him Simon anymore." "Jesus gave us a new name, but we still go by James and John. What are we going to tell Eema?" "We can't tell her anything!" Simon Peter walks up with a bundle of firewood, drops it, and says, "That should be enough for the night, no?" Nathanael says, "Yes, and considering that Philip is out getting more, that will be plenty." Thomas offers Peter an apple before Peter walks toward his tent.

    Nathanael says to the others, "I don't get it. Is Simon—sorry, Peter—really the best disciple?" Judas asks, "Did Jesus say best?" Matthew answers, "I have it written down. The word best was not used." Mary Magdalene asks, "Does it really matter?" Nathanael suggests, "I haven't been here as long as some of you, but it does seem like Peter is the best—one of the top three or four." John, already agitated, bursts out, "Who are the other three?" Judas says calmly, "By what measurements are we determining this ranking?" Big James, also agitated, insists, "Who said anything about ranking? What is this, the military?" Mary answers, "The opposite, I believe He indicated." Andrew ventures to say about his brother, "I don't know. It is clear he is to be a leader." Thomas asks, "Does that mean the rest of us are less important?" Little James says humbly, "No one asked my opinion, but I think we all just need some sleep." John, still stewing, crosses his arms and insists, "I'm not going to get any sleep tonight!" Andrew, taking advantage, says, "Great! You can take the third watch!" That spirals into a petty argument between those two. Matthew, annoyed, walks away.

    Jesus is warming His hands by a fire as Matthew approaches. Jesus asks him how everyone is settling in for the night. Matthew diplomatically answers, "I don't know if settled is the right word." Jesus says warmly, "You know, I love that about you: always looking for the right word. What about you? Are you unsettled?" Matthew expresses reluctance to interrupt Jesus now, but Jesus invites Matthew to sit with Him. Looking towards the arguing disciples and sitting, Matthew begins, "Rabbi, today You seemed to elevate Simon—I mean Peter." Jesus gives him a thumb's up for using the new name. "I guess I'm not sure I fully understand his new position and what it means." Looking toward Peter, who is standing by himself, Jesus says, "Yes. Well, I'm not sure he fully understands what it means." Matthew observes, "He was quiet the rest of the day, which for me—I must admit—was a welcome change."

    Matthew decides to revisit a painful memory, saying to the Lord, "I'm not sure You heard most of it, but that long day in Syria, Simon ... Peter screamed at me across the fire. He said that I spit on the Jewish faith, that he would never forget what I did to him, and that he could not ever forgive me." Jesus responds, "Have you asked for forgiveness?" Matthew inquires, "Why would I when he said he wouldn't forgive? It's pointless." Jesus explains, "You don't apologize to be forgiven. You apologize to repent. Forgiveness is a gift given from the other person." Matthew confesses, "I guess I'm finding it hard to accept that the person You would formally assign leadership to of a group with the keys to the Kingdom of heaven would be someone so temperamental. I know the term is a metaphor, but he does not act like a rock." Jesus chuckles but then says seriously, "I make people what they aren't. You know that better than most."

    Matthew humbly replies, "You can choose whomever You want, and Your ways are often very different from other people's ways, but Rabbi, I must confess: it hurts. You have no idea how cruel he has been to me. Maybe You do know and You chose to elevate him anyway, which makes it even more painful." Jesus says, "You're right. There have been times where Peter has been overly harsh with you, and that has not pleased My Father in heaven, nor has it pleased Me." "Then why?" asks Matthew. "I will say this is not always the consideration," answers Jesus, "but I would simply ask who harmed the other first?" 

    That question elicits an abstract response from Matthew, but Jesus gently presses him to answer in fact, leading Matthew to admit, "By turning my back on our people and then by spying on him for Quintus, and even coming within hours of turning him over to Rome, possibly ruining his family's life ..." He stops speaking and gasps, eyes opened wide in more ways than one. Jesus speaks quietly into the silence: "And you've never apologized for this?" Matthew suddenly rises, agitated, saying, "No, I just want to forget about that time, the same way Mary Magdalene wants to forget about her time! And I want to keep the peace. Apologizing to him would only cause an argument. The group already has enough of those." Jesus tells him, "There is no peace when two of My followers hold resentment in their heart towards one another. You know what you must do. It has been a long day. Good night, Matthew," He says, stooping to kiss his forehead before retiring to His tent. Matthew responds, "Good night, Rabbi. Thank You for listening."

    Matthew sighs and looks at Simon Peter, working alone by his tent. Peter then walks over to the group when he hears them beginning to separate for the night, saying, "Andrew, our tent is ready too. I heard raised voices over here. Are you arguing about something?" John volunteers, "About who's going to take the third watch." Peter asks, "Isn't it Andrew's turn?" Andrew answers, "John is going to take that for me." "Very kind of you, John," says Peter. He then inquires about the others, including Matthew, making sure he has a place to sleep. When Matthew walks by, Peter says, "Matthew, you were with Jesus. Is He settled?" "Yes, He went to sleep," says Matthew briskly before heading to the tent he will share with Little James.

    Peter says good night to them all and starts a prayer they join in on: "Lie us down, Adonai our God, in peace; and raise us up again, our Ruler, in life. Spread over us Your sukkah of peace, direct us with Your good counsel, and save us for Your own Name's sake. Shield us: remove from us every enemy pestilence, sword, famine, and sorrow.  Remove all adversaries from before us and behind us, and shelter us in the shadow of Your wings. For You are our guarding and saving God—yes, a gracious and compassionate God and King. Guard our going out and our coming in for life and peace, now and always." Matthew looks on, obviously troubled in conscience.

    In the morning Jesus is leading His disciples as they walk two-by-two together. John, still jealous of Peter, says to his brother, "The rock may be the foundation of a building, but it's not what is seen most prominently, so maybe we can ask Jesus that if Simon is going to be the main rock on which His church is built ..." Thaddaeus redirects that train of thought by stating, "I'm pretty sure Jesus is the main rock." John, revising, says, "One of the main rocks on which His church is built, then perhaps we could be the flags, flying from the tallest parapets?" Nathanael, the former architect, asks, "What about parapets?" Big James says, "Nothing." Thomas adds, "I think I know and I don't like it." Zee understandably asks, "So now that there aren't two Simons anymore, can I have my name back?" They all chime out, "No." Zee is a nickname that has stuck.

    Jesus, holding wildflowers in one hand, is first to approach a road vendor, whom He greets: "Good morning, My friend. What do we have here?" The vendor answers, "We have carobs, mulberries, pistachios." Hearing the latter Jesus says, "Pistachios would be wonderful this morning. Judas, do we have enough in the purse for 16 servings?" Judas looks and says somewhat dejectedly, "Probably only if they're in shell." Jesus says cheerfully, "The shell is no problem at all!" Turning to the vendor He politely requests 16  servings and instructs Nathanael and Thaddaeus to distribute them. "They look delicious. Thank you so much, sir," Jesus says to the vendor, giving him a friendly pat on the arm as He leads His disciples onward.

    Nathanael finishes dividing his bag of 8 servings among Andrew, Peter, and himself. He expresses concern that the nuts are salty and will make them thirsty so he asks, "Simon, is your canteen full?" "Peter, name's Peter," replies Simon Peter. "Right," says Nathanael. "You do know it's going to take us all a little time to get used to Peter? We're only mortal." Peter responds, "To answer your first question: yes, this canteen is full." Nathanael, having said what he wanted to say, replies, "All right then," and moves up the line.

    Andrew, in a playful mood, says to Peter, "So my brother is the rock. It feels like I should walk a little straighter!" Peter, not amused, responds. "Uh huh. Yeah, in more ways than one. You know, you're going to have to stop bottling up your panic to the point that it all comes exploding out at the most inconvenient time." Andrew says evenly, "I think I handled John's death better than I would have a year ago." Peter continues, "And I'm going to have to start—I don't know where to start. Jesus didn't give any details." Andrew counters, "He did, but they were cryptic. Like in Hebrew school when Rabbi Mordecai would read that passage from Shemot where God met Moses at the lodging place and tried to kill him. And then his wife circumcised their son, touched Moses's feet with the foreskin, and said, 'Surely you are a bridegroom of blood to me!'" Peter joins him in the quotation after quipping, "Strangest passage ever!" They complain that their rabbi just moved on without explaining anything, but Andrew observes, "Jesus isn't Rabbi Mordecai." Peter says, "We're not little boys fidgeting and wanting to play outside. This is real."

    Peter, feeling reflective, reminds Andrew of the hard time he had after he and Eden lost a baby through miscarriage. Andrew reminds him, "But you had the faith to step out of the boat onto the water." Peter humbly replies, "And sink. Nathanael was right: we're only mortal. If I mess up again, will Jesus change His mind and give the title to someone else?" Andrew says, "Don't think about that!" "But I do," says Peter. "Didn't you notice me tossing and turning all night?"

    Further up the line Tamar is walking with Matthew. She asks him how he decides what to record in his notes on what Jesus says and does. He tells her Jesus gives him a look that indicates to him he should take up his stylus pen. Tamar then notices Jesus staring Matthew's direction, asking, "Is that the look?" Matthew says yes, but realizes it means he is to do what Jesus last told him to do. He asks Tamar to excuse him and walks toward Peter at the back of the line, who is still with Andrew.

    After Matthew gets permission from Andrew to speak privately with Peter, he says nervously, "I'm sorry for what I did to you. It has been over a year now and I realize I never actually apologized for my role in your plight with your tax debt and for colluding with Quintus on reporting your activity." Peter stops walking and faces Matthew, who continues, "It's strange: after the big sermon I immediately went to my parents to apologize for my actions. I should have gone to you next. And now my feelings are worse and they won't be better if I don't ask for your forgiveness so that's what I'm doing now." He quickly corrects himself: "Actually I'm just saying I'm sorry. Forgiveness is a gift you can give. Or not give." Peter, listening quietly with an unreadable face, rocks back and forth  for a few seconds before walking straight ahead without a word. Matthew, looking sad, watches Peter move briskly away from him.


    A messenger arrives at the Capernaum synagogue with the edict sent by High Priest Caiaphas. Jairus acknowledges receipt of the stern message against Jesus. Speaking privately with Yussif, Jairus states, "They named Him, Jesus of Nazareth, specifically for a challenge of blasphemy! How could this have advanced through the council so quickly?" Yussif says, "I think we both know." Jairus states, "I cannot envisage a positive outcome." Yussif throughout this conversation is moving rapidly, collecting items on a table. He announces, "Jairus, it's time: I'm going to leave Capernaum and go to Jerusalem." "Where you will ...?" inquires Jairus. "Do something I swore I would never do," replies Yussif. "You are a resourceful man. I assume you're aware of who my father is?" "I am: Arnan," answers Jairus. "Then you know his resources, his influence?" asks Yussif. Jairus quickly looks behind him and says in a low voice, "Normally I would insist you not abandon me here with Rabbi Akiva, but that would be selfish. You will do more good as a member of the Sanhedrin than you can in Capernaum." Yussif tells him, "I didn't believe that until now. Can you expedite the paperwork?" "I can and I will," answers Jairus. Yussif thanks him before walking away swiftly. Jairus, watching him, says, "Adonai be with you, my friend."

    Rabbi Yussif enters his private quarters in the synagogue, removes the key from his desk, and opens a  wall safe hidden behind a tapestry. He takes out a large pouch of money that he secures in his cloak, obviously intent on leaving Capernaum at once.

    At night, Peter and his wife are in bed, talking. Eden asks, "So do I call you Peter too or is that just Him?" Peter replies drowsily, "Ah, I think everyone from now on. Forever." Eden says, "There are so many Simons in this world. I've never met anyone named Peter. It suits you: one of a kind." She kisses him and wishes him a good night, rolling to one side. Peter, now wide awake, stares at the ceiling. Visions come to mind of how he complained bitterly to God when fishing all night to try to pay off his tax debt. He looks at Eden, who seems to have fallen asleep, and decides to get up.

    Peter walks through Capernaum to its outskirts, where Jesus is praying by His tent. Peter observes Him silently, not wanting to disturb His prayers, and turns to leave. Jesus hears and  faces him, saying, "Peter, it's pretty late." Peter says he could say the same to Jesus and asks, "Is something keeping You up?" Jesus replies He could ask the same. Peter rightly interprets that as an invitation to come over and join Him by His campfire.

    Jesus waits patiently for him to speak. Peter says, "What do I do when there is someone who has sinned against me egregiously, repeatedly, and without repentance?" Jesus jokes, "I can't imagine who that would be." Peter enumerates on his fingers, "The betrayal of our people by working for Rome, that was one thing. That was a sin against all of us and our heritage. Then he showed no mercy when Andrew begged him for extra time to pay his tribute debt and even charged an extra 60 percent on what was past due! He was going to let Rome seize our boat as collateral, which would have taken away our ability to work and landed us both in jail—meaning Eden could have starved! He didn't even hesitate when Quintus asked him to spy on me. I'm up to 7 and I haven't even gotten to the fact he was fully ready to turn me in the morning that ..." Jesus asks him gently, "The morning that what?" Peter says, "You know." Jesus replies, "I do. He may have been ready to turn you in, but it didn't come to that. So for the moment, let's keep it at 7, a number of completion." Peter says in a resentful voice, "He sins against me 7 times and I'm supposed to forgive that?"

    Jesus surprises Peter by responding, "No, not 7 but 77 times." Peter briskly replies, "I suppose I could stack them up that high if I broke down each offense and the consequences." Jesus chuckles and says, "You know, I don't mean literally 77 times but 70 times 7, completion times completion: endless forgiveness without limits." Peter is quiet for awhile and then responds, "A couple of days ago You gave me a new name and made big proclamations, but whether my name is Simon or Peter, I'm still the same man I was the day before that. I'm still human and I can't do it. I can't and no one would blame me!"


    Jesus tells him, "You mentioned the consequences of Matthew's actions. Remember the circumstances they put you in?" "Yeah, that's all I can think of," says Peter at once. "But after that," Jesus continues, "when the sun rose ..." Simon Peter pictures in his mind the morning he met Jesus, who rescued him from his tax debt by providing a miraculous catch of fish and called Simon to follow Him. 

    Jesus says to him at the campfire, "I know it's hard." "Why does everything have to be?" asks Peter. Jesus responds, "Man makes it much harder when he leans on his own understanding." Peter rises and says, "I'll leave You alone now." He strides away quickly, pausing to release pent-up frustration by breaking a big stick over his knee and tossing away the pieces. Jesus, still kneeling by the fire, lifts His eyes upward.

    In the morning Praetor Quintus says contemptuously to Gaius and Julius, "You know why they're still here? I'll tell you: because they're comfortable. You may not think so because they live in a tent city while you live in houses with solid roofs over your heads. If they really had a problem sleeping on the ground in squalor, they would have left a long time ago." Gaius replies, "We cannot affect what the pilgrims are willing to endure for even the faintest chance they'll get to hear more teaching from Jesus of Nazareth. They are intractable." "Wrong!" shouts Quintus. "That's the problem with you, Gaius. You accept everything as given. The pilgrims may be intractable now, but use your imagination. One week from today I want every last one of them gone and someone else's problem entirely. Do you understand?" "Yes, dominus," replies Gaius, who is then ordered to leave. As he and Julius obey and are out of earshot, Julius asks, "Where do we start, primi?" Gaius tells him he will think of something.

    As he and Julius go their separate ways, Gaius happens to face Matthew. Gaius wishes him a good morning, but observant Matthew replies, "It does not look like a good morning," referring to the concerned look on Gaius's face. Gaius says, "It's just work. I'm fine, Matthew." Matthew ventures to say in a loving tone, "You have some talent, Gaius, but you are not an effective liar. It is clear you are not fine. Is your family in trouble?" Irritated by this personal intrusion, Gaius quickly counters, "What do you know about families?" Realizing he has come across too harshly, Gaius softens his tone and tells Matthew, "Look, I am glad that you have people now, but home is complicated. I'm helpless." He chuckles at his own vulnerability.

    Matthew responds with humble helpfulness: "You are right, Gaius: I don't know families very well and I complicate everything, but my teacher, He makes life very simple. Every morning I wake up, my ideas and fears are jumbled. I feel overwhelmed with doubt and regret." Gaius, listening intently and obviously relating, says, "Yes." Matthew continues, "But if I just pause for a moment and remember ..." Gaius asks eagerly, "What? Remember what?" Matthew answers, "I have only one thing to do today: follow Him. The rest takes care of itself." Gaius says, "Uh, I'm happy for you." Matthew offers, "You could come to see Him. He might give a sermon soon. Maybe tomorrow." "No, no," Gaius says firmly. "I would not advise any public appearance, not for awhile." "I do not decide when or where," says Matthew. "If you have any influence," presses Gaius, "use it: it's not safe." Gaius adds, "We should not be seen talking," urging Matthew take care of himself before walking away.

    Other disciples are busy at a table pouring oil into containers. James and John are securing jars in their cart. Ramah steps out with tools and announces, "We need 3 men to help in the olive grove today with pruning." Thomas is quick to volunteer with 2 other men, but James and John hold Thomas back. Seeing Matthew join them John informs him, "The women need help with pruning in the olive grove." "I suppose I could help," replies Matthew, who walks over to learn what to do.

    John tells Thomas quietly, "Simon's right." "Peter?" asks Thomas, "Whatever," replies John, who explains that he and James talked with their father, who thinks that in 10 years' time, Thomas and Ramah will regret his not getting her a special betrothal gift. Thomas brings up their lack of money, but James uncovers a batch of their mother's delicious cinnamon cakes. He suggests they use them as a start for enterprising bartering.

    Peter looks deep in thought as he gradually makes his way toward where the disciples are working. He stops when he sees Matthew standing with the other men who will be pruning the olive grove as Ramah hands them baskets and tools. Matthew holds all the baskets. Peter exhales, gives a little nod, and moves forward with a determined stride, not stopping until he embraces Matthew firmly, baskets and all. The others look on, stunned, including Matthew. Mary and Thaddaeus smile. Peter, still hugging Matthew, tells him, "I forgive you." Matthew drops the baskets, begins to weep, and embraces Peter with both of his arms. Peter tells him gently, "It's all forgotten." Matthew nods his head affirmatively, choking back his tears. Peter lets him go and then puts his hands around his neck affectionately, saying, "To the ends of the earth, right?" Matthew nods yes, looking into his eyes. Peter turns from him and addresses the others: "It's over."



    Season 4, Episode 3: Moon to Blood


    Watch for free.

    The time is 980 B.C. and King David is prostrate and weeping in sackcloth and ashes, asking God to forgive him and pleading for the life of the child recently born to him and his new wife, Bathsheba. His ministers are concerned that this has been going on for 6 days without his eating anything, but they realize David is repentant for the manner in which the child was conceived (2 Samuel 11-12). They fear for their king’s life and offer him food, but David refuses it when he hears from them that the child is still unwell.

    Soon they hear piercing wails from Bathsheba. David, knowing that means their child is dead, rises and tells his ministers he is ready for them to help him wash and change clothes.

    Later we see David and Bathsheba at dressing areas in their royal bedroom. Bathsheba asks David, “Why are we getting ready for a dinner I cannot eat? How can you eat at a time like this?” He responds, "While the child was alive, I fasted and wept." Bathsheba interjects, "As you should be now." "Would that bring him back again?" David asks softly. "I asked of our God that He might be gracious to us and let our child live. My prayer was not answered." Bathsheba asks, "Why not? Why some prayers and not others?" David looks at her, sighs, and answers, "I don't know. I've never known." "And still you worship," Bathsheba comments. "I do," says David. "Through sorrow and joy and sorrow again. This is the meaning of faith." "But it cannot bring our son back," observes Bathsheba with weeping. "No, it can't," says David gently. "But sooner or later, we will go to that same end. He will not return to us, but we will go to him." Bathsheba, becoming calmer, responds, "The separation is just for now. For a time." "A time," repeats David, holding out his hand to her. "It could be a long time; it could be tomorrow. This is the way of all things." Bathsheba clasps his open hand.

    In present-day Capernaum, Praetor Quintus is at his desk with a scowl on his face, nervously tabulating numbers on his abacus. His nerves give way to rage. He stands, sweeps away the abacus and scrolls on his desk, and storms out past the gatekeeper of the Roman headquarters. The gatekeeper arises, alarmed at the praetor's lack of decorum in venturing out unarmed and lacking emotional restraint. Julius, the Roman guard outside, also arises, seeing that something is seriously wrong with his boss, who immediately starts criticizing the people and things around him. Julius hands Quintus his helmet, but he smacks it away. Julius then says, "At least take your sword!" Quintus reluctantly grabs it and then intimidates the street vendors around him. Julius informs Gaius, who looks disgusted when seeing how Quintus is conducting himself with the people Rome is counting on him to keep peace with. Gaius suggests that Quintus gives his soldiers concrete orders to carry out, but Quintus grabs Gaius by the shoulder and pins him to a wall, saying, "Rome assigned me to this hellhole because they thought I couldn't hack it in the bigger cities, but they changed their tune when my tribute record posted among the highest in the region. Now, my ledgers are in the red! I told you to make life difficult for the followers of Jesus." Gaius responds calmly, "We have enforced curfews and implemented--" but Quintus cuts him off, stating, "Taxes! Taxes were the only leg I had to stand on in the empire, and those vulgar pilgrims have cut it off!"

    Gaius asks, "What can be done, Dominus?" Quintus turns in exasperation, saying, "I'm done giving you ideas, Gaius. No more conversations of me mentoring you!" He smacks Gaius's chest with his sheathed sword, saying, "Results only! The tent city will shrink by 10 cubits a day starting now. Say it back to me, Primi. I gave you that title and I can strip it away." Then he threatens to reduce Gaius's rank back to centurion or lower and walks away after a few more insults.

    John and James enter their parents' house in a flustered state. Zebedee and Salome are seated at their table and inquire if everything is okay. James replies, "It's madness out there--the pilgrims." Salome invites them to sit and Zebedee tells them how well their olive-oil business has been going, but his sons seem distracted and uninterested. Zebedee says, "You aren't listening," but James and John claim they are. After more bantering Zebedee tells his sons, "I may be getting old but my eyes are still good. You're hiding something." They both immediately protest, "No, we're not!" but Zebedee gives them this valuable advice: "The next time someone says you're hiding something, don't be defensive and howl that you aren't. Dead giveaway." Salome inquires in a stern motherly tone, "What happened on the trip to Caesarea Philippi?"

    James and John look at one another with a sigh of resignation and John quickly says, "Jesus gave Simon a new name" (Matthew 16:13-20). Then he unsuccessfully attempts to redirect the conversation. In the silence that follows, James adds, "Peter, the rock. Are you happy now?" Zebedee answers he's not anything but confused maybe since he's thinking of rock meaning hard and stable, adding, "I'm not saying I would ever disagree with Jesus, but that doesn't really sound like Simon." James explains that Jesus said something about like a stone for the foundation of a house. Salome says expectantly, "So what are your new names?"

    Her sons are silent so she says in a very different tone, "This is ridiculous! You've done more for Jesus than Simon, fivefold. James questions that so she lists some things they have done, but John and James both humbly point out others doing similar things. She persists, "You boys deserve real blessing and standing!" Zebedee gently protests, but she says, "Zeb, this is important. When people see Jesus, our boys should always be right by His side." Zebedee says, "If that's what Jesus wants, then that's what will happen." Salome counters, "That's not what Jesus said on the Korazim plateau: 'Ask and it will be given to you, seek and you will find, knock and it will be opened to you.'" James begins reciting with her, adding, "For everyone who asks, receives, and the one who seeks, finds, and to the one who knocks, it will be opened" (Matthew 7:7-8). John wonders, "We can really just ask Him anything?" Zebedee says, "I think he means when you are seeking first the Kingdom of God" (Matthew 6:33).

    Salome insists, "This is about the Kingdom of God. Kingdoms need officers, authorities, people of influence. Sounds like Jesus has begun handing out titles and roles, starting with Simon. Don't you want influence? Don't you want the blessing that comes from being closest to God? I don't want you to be last or far from God. If you don't ask for this authority now, others will get in front of you." James finds her words persuasive, saying, "Eema is right: if we can ask for anything, so long as we seek first the Kingdom, so can everyone else." John, however, is uneasy, stating, "I don't know: the group has been doing so well. Peter forgave Matthew for everything that happened between them--hugs and everything!" Zebedee quips, "That really does deserve a name change!" Salome doesn't want the subject changed, but John doesn't want to cause a stir, tempting Salome to say, "If you're going to sit idly by and do nothing, maybe I'll ask Jesus myself!" (Matthew 20:20-22). Her husband and sons immediately object.

    Later, John helps Thomas prepare to ask Ramah for a walk and picnic where he can surprise her with the mohar or gift he selected for their upcoming marriage. At the picnic, with Andrew acting as chaperone, Thomas tells her that the arrangements are nearly complete, but one thing remains: the object of value. Ramah said she thought they agreed to forego that because of lack of finances, but Thomas explains he still wanted to get her something, saying, "I actually knew what I wanted it to be when we were working together, before the wedding at Cana (John 2:1-12). I traded my way from a cinnamon loaf, to a fish, to a lantern, to a bookshelf--barter after barter--all the way up to ..." handing her a cloth-wrapped gift. 

    Ramah opens a beautiful wood box to discover a sundial inside. Obviously moved, she exclaims, "Thomas, it's perfect." Thomas explains further, "It's for our future home. Whenever we would work together, I would lose track of time, which is not like me." "No, it's not," agrees Ramah. Thomas continues, "When we would have a conversation on the road or after an event, it was like time stopped. I couldn't tell afterwards if it had been 10 minutes or an hour." Ramah confesses, "I think I felt the same, but held back my feelings because I had so little control over who Abba would choose." Thomas tells her, "You don't have to be afraid anymore because we'll be together until the end of time," touching the sundial the same time she does and adding, "We'll have this to keep track of the hours in between." 

    Ramah laughs and then admits, "I don't know what to say." Thomas says she doesn't have to say anything, but then Ramah sees a very pregnant woman strolling by with her husband and is reminded of something she wants to tell him, saying, "When all of this started to become real, after we spoke with Jesus on the way to Caesarea, I visited with Eden to see if she had any advice." Thomas points out that he and Peter are very different people. Ramah agrees, but states,  "Marriage is marriage and you do follow the same Rabbi. He has called you to a very special kind of life." She faces him directly and they have a private conversation.

    In the Capernaum synagogue, Jairus passes by and overhears Rabbi Akiva telling the other rabbis about the recent edict from Jerusalem that describes Jesus by name as a heretic and blasphemer who is to be challenged and questioned. Akiva states, "I myself witnessed Him in the town square performing sorcery and necromancy and publicly self-identifying as the Anointed One. He was rude and dismissive, and every bit as dangerous as this edict warns. Everyone of you is to be on high alert. Jerusalem thinks little of Capernaum, but we know more than any other place in Israel about this person of interest." Jairus walks away unnoticed.

    Jesus is seated and being served a large meal in Capernaum, which He appreciates even though He is not hungry. Mary Magdalene explains, "Every time You preach, You're exhausted and immediately asking for food afterwards, so we just thought we'd get ahead of it." Eden asks, "Rabbi, why are you preaching today?" Jesus answers, "Because the circumstances demand it: there's growing tension in Capernaum between the pilgrims, our Pharisees, and the Romans. I must ensure they are listening to the right voice. They are being led poorly."

    James and John speak quietly with each other in the room with Jesus. James wonders, "Are we really supposed to just come out and ask to sit at His right and left hand in the Kingdom? Where did Eema even come up with that?" John says, "I think she was referring to how Bathsheba sat on the right hand of King Solomon on his throne" (1 Kings 2). They feel uncomfortable with asking for that and wonder if they should just ask for seats in general, but then worry they might get backseats. John states, "We're overthinking this. Tonight Jesus will be feeling good about His sermon and we can ask Him then. If He has any questions, we can clarify. It will be a conversation--just not in front of anybody." James especially agrees with that last part.

    Peter, in the same room, observes Matthew staring uncomfortably out of a window. In a roundabout way he gently probes to find out what is troubling Matthew, who asks, "Peter, do you think this sermon is a good idea? When I invited Gaius, he seemed very alarmed we were planning a public gathering of any kind." Peter says, "Yeah, with all the heat coming in from both Rome and the Pharisees, I think it's a terrible idea. But what can He do, huh? He is who He is. He can't run away from every conflict. Besides," Peter adds, slapping Matthew in a friendly way on the arm, "I didn't think a lot of things Jesus did were good ideas, but those things turned out," putting his arm around Matthew in a brotherly way.

    Jesus and His disciples, walking toward the Capernaum synagogue, encounter Shula and Barnaby, who warn Him that an edict has come out from Jerusalem stating that if anyone catches Jesus in blasphemy, He is to be taken to the Sanhedrin. What is more, explains Shula, "Rabbi Akiva said that anyone who confesses Jesus as the Christ is to be put out of the synagogue" (John 9). Jesus states, "I will be direct with the Pharisees today. They've gone too far." Looking ahead on the synagogue steps, Jesus sees a blind man sitting there and inquires about him. Shula tells Jesus the man's name, Uzziah, whom she became friends with after she became blind, but Uzziah was born blind.

    Jesus asks Big James to draw some water from the well and looks intently at Uzziah. Barnaby says excitedly, "I know that look!" Shula reminds Jesus it is Shabbat, but He says, "That will make this more fun!" Shula walks over and says, "Uzziah, this is Jesus, the Teacher." Barnaby yells, "The one who healed Shula and me!" Jesus reminds Barnaby that Uzziah is blind, not deaf. He kneels down and wishes Uzziah Shabbat Shalom, a greeting of peace Uzziah returns. A Pharisee observes and comes over. So does another man nearby who interrupts, "Rabbi, please answer this for us: Who sinned, Uzziah or his parents, that he was born blind? We have wondered for years." Jesus answers, "It's not that this man sinned or his parents, but that the work of God might be displayed in him. Listen," He says, standing up and addressing the growing crowd around them: "We must work while it is day. Night is coming when no one can work. And as long as I am in the world, I am the light of the world." 

    Matthew wonders out loud, "We cannot work at night?" Jesus explains, "We have limited time on earth, Matthew. I have limited time. Let's not argue the sins of the past. We've got light to give." Jesus scoops up enough dirt to fill His hands, spits into it, and forms it into a paste. Big James comes through the crowd with the requested pail of water, which Jesus asks him to set down. Jesus tells Uzziah, "This may feel strange, but it will be worth it" before gently placing the paste over Uzziah's shut eyelids. He looks up in prayer and then directs Uzziah toward the water so Uzziah can scoop it out to wash his eyelids. As Uzziah does so he gasps as he sees his own hands for the first time and looks up into Jesus's face with clear eyes. Jesus asks quietly, "How does it look?" At a loss for words, Uzziah falls into Jesus's arms.

    A pilgrim passing by stops and says, "The man who used to sit and beg had blurry white eyes!" Barnaby tells him, "That's because he was blind!" The Pharisee observing all this walks up and takes hold of Uzziah, saying in a disapproving tone, "You! Come with me!" "Now? Where?" inquires Uzziah. "To the synagogue," answers the Pharisee. "I can't think of a better place," says Uzziah, calling out to the crowd, "Tell my parents what happened and that I'm at the synagogue!"

    The crowd wants Jesus to do another miracle. Jesus explains, "That's not how this works, but I have much to share with you so listen carefully. Everybody come closer." The crowd begins to swell.

    Meanwhile, the Pharisee, Rabbi Josiah, brings Uzziah before Rabbi Akiva with Jairus looking on, explaining, "Jesus just healed this man of blindness in the marketplace." Rather than showing any concern for the man's welfare, Akiva states, "What do you mean? It's Shabbat!" He then inquires warily, "You were blind?" Uzziah answers, "Was. Yes." Akiva demands to know, "How did you receive your sight?" Uzziah answers, "He put mud on my eyes, and I wash, and I see." Akiva declares, "Sorcery and dark arts," a judgment Rabbi Josiah echoes. Jairus protests, "We have not seen Jesus do sorcery." Akiva shuts him down, stating, "This man has broken Sabbath, broken bread with Gentiles, and made false claims and heresies. He is not from God!" Jairus counters, "If He is such a sinner, how can He do these signs?" Akiva, not having a good answer, turns to Uzziah, saying, "Who do you say He is?" Uzziah answers, "He's obviously a prophet. Look what He did to me."

    Uzziah's parents enter the scene. His mother gazes at him in wonder, saying, "Your eyes! Can you see me?" Uzziah says yes and she laughs and embraces him. Rabbi Akiva address the father: "This is your son and he was born blind?" After receiving affirmation he demands to know, "How can he see?" The father tells him, "They told us the Teacher from the--" then catches himself when remembering the synagogue warnings against following Jesus. He then tells the rabbi, "We know he's our son and he was born blind. But how he sees and who opened his eyes? We do not know. Have you asked him? He is of age."

    Akiva turns to Uzziah, insisting, "You need to tell me how He did this!" Uzziah bravely answers, "I already told you and you wouldn't listen. All I know is this man must be from God. Never since the world began has it been heard that anyone opened the eyes of a man born blind. He must be the Christ or He couldn't have done this." "No," states Akiva. "If all of this is true, give glory only to Adonai for this. This teacher from Nazareth is a sinner." Uzziah steps forward and says, "Whether He is a sinner, I do not know. One thing I do know is though I was blind, now I see." Jairus gives a fist pump of silent and enthusiastic agreement in the background. Akiva, with rudeness and dismissiveness he ironically attributed to Jesus, tells Uzziah, "You were born in utter sin and you preach at us in our own synagogue? You know the edict. Anyone who blasphemes by calling this sinner Christ, he is banned." Uzziah's mother tries to make an appeal against that harsh punishment, but it falls on deaf ears.

    A large crowd has now gathered around Jesus. A woman calls out to Him, "Blessed is the womb that bore you!" Jesus says, "Blessed rather is the one who hears the Word of God and obeys it (Luke 11:27-28), for whoever does the will of My Father in heaven is My brother and sister and mother (Matthew 12:50)." Someone calls out for Jesus to do more miracles. Jesus responds, "I know you want more signs and wonders so you can believe for sure, and I have done them, but it is an evil generation that seeks a sign. When all you seek are signs and wonders, no sign will be given to you, except the sign of Jonah. For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation. The queen of the south will rise up at the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and behold: something greater than Solomon is here" (Matthew 12:39-42).

    Behind Jesus now stand Rabbis Akiva and Josiah. Akiva calls out, "You would proclaim Yourself greater than Solomon?" Josiah adds, "What right would the Queen of Sheba have to judge us?" Jesus addresses them by name, asking if they want to better understand His teaching. He then offers to make it more plain, saying, "The men of Nineveh will rise at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold: something greater than Jonah is here." Josiah protests, "But the men of Nineveh were evil!" The apostle Philip calls out, "Yes, but they were qualified to judge this generation because at least they repented when Jonah preached."

    Akiva calls out angrily, "Is anyone writing this down? It must be recorded word for word so it can be held up and exposed for contemptible insolence even His followers espouse." A pilgrim in the crowd says, "You've interrupted Him enough. We want to hear more." The crowd gives a large yes in affirmation.  Akiva sneers, "So it's infectious. Like a disease, this heretic's arrogance and insubordination spreads quickly among Capernaum's uneducated class." The Roman Atticus, listening among the crowd, pushes through it to Gaius, also listening, and demands, "Go, tell Quintus what's happening and pass along a message directly from me," which he whispers to Gaius. Gaius does not want to leave the situation so he summons another soldier, Julius, to inform Quintus and deliver the message. 

    Responding to Rabbi Akiva's condemnation, the same pilgrim asserts, "He is no heretic. We just saw Him do a miracle." Akiva says, "Ah yes, Nazarene, I just spoke with a man who claims You healed his blindness. Today. On Shabbat! I was told you put mud on his eyes. Where did You get mud, knowing You're not supposed to make healing concoctions on Shabbat?" Jesus explains it was easy since He just spit on the dirt, a fact that horrifies Akiva. "Cleanliness?" inquires Jesus. "Is that what you're focused on? You Pharisees, you cleanse the outside of a cup and the dish, and then you eat and drink food that goes into a body that inside is full of greed and wickedness. You fools, did not He who made the outside make the inside also? Your obsession with what is clean and unclean goes farther than God intended and does no good for anybody but yourself" (Matthew 23).

    Akiva protests, "We tithe everything so the poor can benefit, down to the smallest plants grown in our gardens!" Jesus responds, "To that I say woe to you, Pharisees! You tithe mint, and dill, and cumin, measuring carefully the last speck, while neglecting what is actually important in the Law: justice and mercy and faithfulness. You blind guides, straining out a gnat while swallowing a camel. Look at these people," Jesus gestures toward the swelling crowd, "what have you done to help them?" Akiva answers, "We have taught them how to observe God's perfect Law, which You actively defy and encourage others to deviate from it." He calls out to the crowd, "All of you, this man is dangerous. He's leading you astray!"

    "His words bring hope and healing," says Rivka in the crowd. "His words are blasphemous, heretical, and rude!" counters Akiva. Jesus continues, "Then I say woe to you, Pharisees, for you love the best seats in the synagogue and greetings in the marketplaces." Akiva demands He takes those words back, but Jesus says, "I'm just getting started!" Tension grows in the crowd and people are starting to get knocked down. Jesus's disciples attempt to calm the people. Gaius sees Matthew in the crowd and tells him, "You need to get Jesus out of here. Tell Simon it's serious." Matthew informs him that Simon's name is now Peter, but is quickly sent on his way.

    Back at the Roman compound, Julius informs Quintus, "The Pharisees have upset a peaceful gathering in the square, and now the people are protesting the Pharisees." Quintus erupts, "No! No more chaos! Where is Gaius?" Julius tells him, "In the square, doing what he can. He asked me to relay a message from Cohortes Atticus: What you do next will determine your career." 

    In the increasingly chaotic crowd, Peter directs his fellow apostles to make an arms-length perimeter around Jesus before moving Him out. Thomas is tasked with finding a way to pass through into an alley. Thomas first tells Ramah she should go since the situation is no longer safe. She says, "I'm staying with all of you." Seeing she is determined, he asks Mary if she will stay with Ramah. Jesus's voice carries over the crowd: "Beware of the leaven of the Pharisees, which is hypocrisy. Nothing is covered up that will not be revealed or hidden that will not be known. Therefore, whatever you have said in the dark shall be heard in the light, and whatever you have whispered in private rooms shall be proclaimed on the housetops" (Luke 12:1-3). Akiva shouts at Him, "How can you claim to the be the Son of God and create this division against God's anointed leaders!" Jesus says, "Do you think I have come to give peace on earth? No, but rather division" (Luke 12:51-53). 

    While the disciples prepare an exit path for Jesus, Atticus confronts Gaius, who asks, "What are you waiting for?" Gaius assures him he passed along his message. Atticus then says shrewdly and with a hint of admiration, "Has the preacher gotten to you? Perhaps you want Quintus to take the fall for another riot?" Gaius calmly asks him, "If I did, what would you do with me?" Atticus tells him, "Rome does not penalize ambition, Primi, but you are taking a huge gamble. One of you won't survive this." He walks away.

    Quintus angrily strides into the crowd with armed guards following. He pushes his way to Gaius and demands, "Arrest Jesus." "No, Dominus," replies Gaius. Quintus repeats his demand, but Gaius faces him and again says no. Quintus now threatens him, but Gaius  says, "I will not." Gaius orders Julius to arrest Gaius for dereliction of duty. Gaius holds out his wrists towards Julius, who reluctantly binds them and leads him away. Quintus orders the rest of his soldiers to arrest Jesus now.

    They wade into the crowd, which begins dispersing with shrieks of horror. Peter, seeing them come, approaches Jesus and says, "Master, it's time. We have to go," and leads Him in the escape route secured by His disciples. The Roman soldiers, not finding Jesus, arrest the protesting Pharisees instead. Quintus surges forward, enraged to see they aren't finding Jesus. The rest of Jesus's disciples try to flee the scene, but are having a hard time locating one another. Thomas desperately searches for Ramah. Quintus grabs one of Jesus's disciples by his clothes, demanding to know where Jesus went. Someone in the crowd pushes Quintus down, allowing Thaddaeus to escape.

    As Quintus gets himself up, he sweeps out his sword in a rage. The crowd backs away from him. Thomas hears Ramah call out so he finds her and leads the way for them to find the others. He is so intent on that task, he obliviously walks right past Quintus and his sword. Quintus shouts for Thomas to stop, but Thomas keeps moving. Quintus thrusts his sword forward. Ramah lets go of Thomas's hand. When Thomas turns to find Ramah, he sees her before him and Quintus behind her, his sword sticking through her abdomen. Mary and other disciples in the crowd look on in horror.

    Quintus pulls out his sword and looks horrified himself, staring at the blood on his sword. Ramah looks toward Thomas and says, "My love?" She slowly falls to the ground on her back. Thomas awakes from shock and kneels by her side, calling her name. Mary calls out for help. Thomas rips off his distinctive cloak and tries to stop the flow of blood. Big James, looking at Quintus, boils over and pulls out his knife, running toward Quintus. John grabs his brother and holds him back from seeking vengeance.  Atticus strides towards Quintus and roughly removes him from the scene. While Mary continues crying out for help, Thomas pays close attention to Ramah.

    Peter instructs Zee and the  disciples with Jesus in the alley to get Him to their house while he looks for the others. Jesus turns to go with them, but quickly turns back to listen and walks swiftly back toward where they were. He and then soon all the others see what happened to Ramah. Thomas, kneeling over her, tells her to hold on, repeating that she is fine. Ramah tells him softly, "Remember what I told you?" We get a hint of what it was when Thomas replies, "It's not over. It's not that time. Don't go, Ramah, Please, I can't--" "Thomas," says Ramah, "stay with Him. That's all I want. It's all I--" she gasps, and then slumps back still.

    Thomas gasps himself and looks around in desperation. Seeing Jesus, he quickly arises and demands of Him, "Heal her. Fix this. This is a mistake!" Jesus says gently, "Thomas, I'm so sorry." Thomas says, "Rabbi, You don't have to let this happen. Just take it back! Just take it back. She might not be dead yet. You can heal, right?" Jesus tells him, "It is not her time." Stepping forward He reassures him: "I love you, Thomas. He [the Father] loves you. I'm so sorry." Peter lays a consoling hand on Thomas's shoulder, and the other disciples cradle each other in their grief as they witness Thomas now collapsing in tears over Ramah's body. Jesus looks up towards heaven. Thomas cries out No amidst his sobs.


    Season 4, Episode 4: Calm Before

     

    Watch for free.

    In the Roman quarter of Capernaum, sentence is pronounced on its disgraced praetor: "Quintus Benedictus Dio, having sworn the sacramentum to Caesar, the senate, and the people of Rome to lawfully fulfill the conditions of service as praetor of Galilee on pain of punishment, and found guilty of the murder of a citizen under your charge, you are hereby reduced in rank, gradus deiectio, and relegated to lesser service, militae mutatio, to be determined at tribunal." After the reading of the sentence by a senior military official, the Roman cohort Atticus removes the chain or necklace of office from around Quintus's neck. He motions for Quintus to be removed from the office.

    As Quintus is escorted out by the military officials, Gaius is escorted in. They both trade brief glances at one another. Gaius is brought before Atticus, who signals for Gaius's wrist bands to be removed. Gaius looks surprised. The soldiers leave the two alone. Atticus tells him, "Festina lente," proceed cautiously, and puts the chain of office around Gaius's neck. Then he says, "Congratulations, Praetor Gaius," waving an arm towards the desk. Gaius stands behind it, surveys the room, and breathes a sigh of astonished relief.

    On the road to Tel Dor, Ramah--the citizen Quintus murdered--is being borne on a funeral bier by Jesus and His disciples toward her father's house. While this solemn procession takes place, we see reflections of what some of them are thinking. Peter, walking across the bier from Thomas, thinks back to when the disciples were gathered outside Capernaum, where the murder just took place. He is watching Thomas pace restlessly. Jesus joins him. Peter tells Him, "I want to do something. I want to help him." Jesus reminds him, "You know that's not how grief works." Peter says, "I'm failing," meaning he doesn't feel like he is living up to his title of being a rock. Jesus tells him, "Thomas doesn't need you to be a rock right now." Peter persists, "He needs a firm footing to walk on--everything just pulled out from under him."  Jesus says, "This is the way of all the earth. For now." Peter says, "Loss?" Jesus looks at him: "You know the truth." Peter doesn't think he can tell that to Thomas now, so Jesus suggests he not say anything, asking if words from Thomas would have helped after Peter found out his wife suffered the miscarriage of their only child. "You have experienced loss," Jesus continues, "That makes you more able to go and simply be there with him rather than being the rock."
    Peter walks slowly toward Thomas, who says to him in a panicked voice, "What happened? I don't even know what just happened!"  Peter says, "I'm so sorry." Thomas says repeatedly, "She's gone!" "I know," responds Peter. "Just breathe." Thomas stops pacing and says, "I can't breathe! I'm going to be sick." He gasps and pants so Peter guides him to sit on the ground and lie back. "What can I do?" asks Peter, laying his hand on Thomas's chest. Thomas clasps his hand and weeps.

    Moving forward with the funeral procession, we now focus on Mary Magdalene, who remembers sitting next to Tamar at the same time Peter remembered. She asks regarding Ramah, "What if we had kept our eyes on her?" Tamar lovingly grasps her wrist and says, "Please don't." Mary continues, "I was holding her hand. I lost her." Tamar says, "She was murdered, Mary. Nothing could have stopped the evil in his heart." Mary looks at Jesus and wonders, "Could He have stopped it?" "Ask Him," suggests Tamar. Maybe she did not since now we see her back again in the funeral procession, looking ahead at Jesus but staying where she is.

    Passing her we now focus on John, who remembers a conversation later on back in a house. John is telling Peter and James that someone should be with Thomas. Peter tells him that Thomas needs to be alone now. "How can you be sure?" asks John. "Believe me," Peter simply affirms. James says, "What I'm about to say I can say only in front of you two. It has been rattling around in my head all day." "Careful," cautions Peter. James blurts it out: "Why didn't Jesus do the thing He did with Jairus's daughter?" (Mark 5:21-43). John says, "I was thinking the exact same thing: a single word from Him and we would not be here." Peter reminds them Jesus told them not to speak of what they saw in that house. "To anyone else, but we know what we saw," says James. "I know where you're coming from," says Peter, "and I wrestled with exactly the same question about Eden: about why He didn't intervene. I resented His miracles for others." John says that sounds like a reasonable response to him. Peter reminds him of the words of Isaiah: "'My thoughts are not your thoughts, neither are your ways My ways,' declares the Lord." James and John join Peter in finishing the biblical quote: "For as the heavens are higher that the earth, so are My ways than your ways, and My thoughts than your thoughts" (Isaiah 55:8-9). 


    James says, "That doesn't make this any easier." Peter tells them, "Jesus had a reason for allowing what happened to Eden that I didn't understand at the time. I may never fully in this lifetime, but I do know it made me desperate for Him." John reminds them, "Thomas was not inside Jairus's house. He does not know for certain that Jesus can bring someone back from death." James says, "But he believes that Jesus can do anything and why shouldn't he? Was Jairus's daughter more important than Ramah or your unborn child?" Peter says, "Enough! We told Jesus we'd keep it a secret and now it's clear Thomas must not find out." John asks, "What if Jesus does it again, but for someone else?" James fears that would destroy Thomas, but Peter says they should take this one day at a time, adding, "We are His students, not His equals. If we don't know the answer to something, we can let Jesus speak for Himself." He knows John and Matthew are writing down what Jesus says, saying, "Time will reveal the wisdom hidden in these mysteries" (John 14:25-26), but I trust in a God who walks on water" (Matthew 14:22-33). James and John softly agree and Peter moves to embrace them, something he says they don't do enough, before exiting their room.


    James says to his brother, "Remember when we fished? The older guys used to call you James and me John." John says, "They got it right half the time, and it wasn't just the old guys." James goes on to say that people used to see them as the same because they were never apart and did everything together, including following Jesus. But James says when Jesus sent them on their two-by-two missionary journeys (Matthew 10; Mark 6:7-13) and John went with Thomas, James admits, "It felt like you were closer to him than me. Like he was new and interesting and I was old and boring." John says, "I never meant for that. I'm sorry." "No," says James, "the bond was obvious. We're doing the most important thing of our lives, John--of anyone's life! And you're doing it with him. Some have become closer in the process. I admit I was jealous of your friendship with Thomas, but none of that matters now.  What matters is that he is in pain and he needs you." "Me?" questions John. "Even if you don't know what to say," continues James, "you just being there would mean more to him than any of the rest of us."

    Moving forward again with the funeral procession, John is walking next to James in back of the bier, but now moves forward and walks by Peter across from Thomas. Peter lets John take his place and moves forward to walk with Jesus.  Thomas gives an appreciative glance toward John. We now focus on Thomas and see him thinking about his private conversation with Ramah after he gave her the special sundial gift for their upcoming wedding. Then he pictures her dying and later Peter's hand on his chest when trying to help him breathe. Peter says, "Just breathe. It's okay to cry, but just breathe." Suddenly Thomas sits up and says, "No, it feels wrong to breathe when she isn't. I can't relax and I don't want to!" He gets up but doesn't know where to go. He propels himself toward Jesus and falls into His arms. All the other disciples stand and watch. John approaches and takes over the embrace. Jesus tells the others, "We have sent word to Tel Dor in the Plain of Sharon that we are on our way to bring her home."

    Along the funeral procession Peter walks back to tell Thomas that Tel Dor is just ahead. Thomas says, "This is only the beginning. I have no idea how I'm going to approach Kafni (Ramah's father)." Peter, looking ahead, says, "You may not have to." The procession stops. Ahead, with Kafni in front, is a large group of men approaching them swiftly. Jesus offers to go with Thomas to face them together. Kafni demands, "Where is she? Where is my daughter?" He pushes roughly between them to gaze at the form on the bier. Removing the head cover he falls back stricken when viewing Ramah's still, pale face. He reaches towards her and weeps, but then covers her face and looks away bitterly. Other men push roughly by and start rolling the bier towards Tel Dor. Kafni follows it silently and Thomas follows Kafni, who suddenly turns and says harshly, "Thomas, stop! You will proceed no further. You are forbidden from entering this town."

    Jesus says, "Kafni we are in mourning with you. We grieve, but we are not dangerous." Kafni replies, "Then why is my daughter dead?" Thomas blurts out, "I'm so sorry!" Kafni sneers, "You've already killed me, Thomas, and then you went and killed her." Thomas says, "I blame myself. I'm sorry I failed in my promise" (to keep her safe). Jesus explains, "Thomas loved Ramah dearly, Kafni, and she loved him." Kafni says bitterly, "What are Your words worth? You are a fraud and a devil. Deceptive sorcerer! The biggest disappointment in my life is that I didn't teach my daughter better. She had a brilliant mind until You cast a spell on her!" Thomas speaks up firmly, "Ramah was murdered by a Roman, Kafni, and you don't speak for her. She loved Jesus. She felt her calling was an honor, and she wanted everyone to know that, including you."

    Peter leads Thomas gently away and the others turn slowly away from Kafni to follow. Jesus says, "Let's go." But Kafni says, "I curse You and Your followers." James tells him, "We grieve with you" and they walk away. Kafni follows them and says with increasing hysterics, "I will spread the word far and wide as long as blood runs through my veins. I will move mountains to expose You, Jesus of Nazareth! I will make sure the world knows You are a liar and a murderer!" Zee turns to tell him, "You have made your feelings clear. We leave you in peace." Kafni then resorts to a threat: "You will see me again and when You do, it will be the last thing You do!" Zee swiftly walks toward him, saying firmly, "I said no more." Kafni stops following and watches them silently as they walk away.

    What we next see is a wordless montage of the passing of time: Jesus and His disciples headed toward Jerusalem, graffiti written on a milestone that Jesus is Messiah; coins being brought in a bag to Judas for the ministry, but him looking disappointed in the amount; Jesus healing a demon-possessed man on a heavily-traversed road; Rabbi Yussif entering Jerusalem after traveling from Capernaum, hoping to protect Jesus with a Sanhedrin appointment; Thomas staring across Capernaum by himself; Jesus and some of His disciples passing through Capernaum and being stopped by a blind man, whom Jesus heals; Kafni outside a synagogue, addressing people there with gestures of warning; Jesus preaching peacefully to a crowd in Capernaum; Praetor Gaius receiving an alarming notice that he soon burns in private.

    Talking resumes during the month of Kislev (November/December) with Jesus and His  disciples seated around the table in Peter and Eden's house. Peter, standing with Thomas in back, asks him if he is sleeping any better. "Better than a few months ago, but still not great" says Thomas. Peter tells him it also took him a few months after losing his unborn child, his wife even longer. Peter next asks, "How are your prayers?" Thomas answers, "I do them, but it's hard to mean them sometimes. Peter cites from Psalm 77, "When I remember God, I moan; when I meditate, my spirit faints. You hold my eyelids open." Thomas seems to faintly acknowledge that but remains silent. Peter suggests going away a short while might help. Thomas tells him, "I just can't. It's too painful to be here, and yet there's no place I'd rather be."

    Zee brings in fresh fruits and vegetables. Matthew selects a pomegranate, but needs help learning how open it and eat the seeds inside. That leads to a dispute among several of the disciples about different ways of doing that, which prompts Jesus to slip away quietly from the table. He steps outside and sees the welcome sight of Little James and Thaddaeus sitting on a bench, peacefully working with lemons and mint to prepare them for the upcoming meal. Jesus contentedly sits between them. Thaddaeus, guessing about the relief on Jesus's face, says, "So what are they on about in there?" Jesus answers mildly, "Wanting to be right about something, as usual." Little James suggests, "Or for someone else to have been getting it wrong their whole lives?" Jesus perks up, "Yes, yes! How did you know?" James comments that Jesus surely has noticed a pattern.

    Jesus admits that He has upon reflection and then thinks back wistfully to when Little James and Thaddaeus were His first two disciples, wondering out loud if they miss those days. Thaddaeus says he did enjoy spending more time with Jesus then, yet adds, "To wish that others would not get this gift by joining us also ... would be selfish," Little James voicing the last words. They all concede they cannot go back to those days so James thinks forward, asking, "Where will we go?" Jesus wants to know why he asks. "We can't stay in Capernaum forever," answers James. Jesus commends his wisdom and tries to draw out why he feels that way. Thaddaeus helps him, saying to Jesus, "You've been saying things about when You're gone more frequently." James continues, "You say You must suffer many things at the hands of the elders and chief priests. Those people are not in Capernaum." Jesus affirms, "They're not." James realizes that means they'll be on the move soon. Jesus tells them they will leave Capernaum and head south to Jerusalem, saying, "The time has come. Things will no longer be simple." He stretches each of His arms across their shoulders and clasps them in an embrace.

    Peter steps out in front of them and apologizes for interrupting before asking for the lemon and mint James and Thaddaeus were working on. Before he can collect them, the Roman soldier Julius inquires if Matthew, the former tax collector (Matthew 9:9-13), is there since Praetor Gaius is asking for him. Thaddaeus goes into the house to get Matthew. Peter suggests to Jesus that he accompanies Matthew since Peter has developed a rapport with Gaius. Jesus agrees but tells him to come straight back since they are going on a trip soon.

    Matthew steps out and Julius addresses him as Publicanus, which Matthew tells him no one has called him in a long time. Julius asks Matthew politely to come with him and other accompanying soldiers. Jesus says, "It's all right, Matthew. Peter will join you." After they move out, Andrew asks Jesus, "Is Matthew in trouble?" Jesus answers, "I don't think so" and instructs him, Thaddaeus, and Zee to tell the other disciples to gather their belongings and prepare for a journey.

    As Matthew and Peter walk between the soldiers, Matthew fidgets nervously, but Peter advises him to try not to look nervous and says, "Gaius is not the same person who shouted at you when you left the tax booth." Matthew wonders, "Maybe he's having trouble recruiting new tax collectors. Pays well, but you lose everything else."

    They are escorted into Gaius's office and left alone with the new Praetor, who smiles warmly and thanks them for coming, inviting them to sit. "You couldn't send word about the nature of this summoning?" inquires Peter. "Absolutely not," says Gaius. He first confirms Peter's new name, having known him as Simon, and then informs them about the warning messages he is getting from Jerusalem, saying, "The Pharisees here are watching your every move, actively trying to trap your Rabbi in His words or actions. I am telling you, they want Him gone: silenced, censored, worse." They figure the execution of John the Baptizer has emboldened them. Peter tells Gaius that Jesus just told him to prepare for a journey. Gaius tells him, "I am under pressure to crush any religious extremism swiftly and lethally. If I don't or if I even hesitate--" Peter interrupts, "What? They'll fire you? I didn't expect you to get a taste for power so quickly." Gaius corrects him: "Worse. They might suspect that I believe in Him."

    Matthew immediately notices the significance of that admission. Peter says, "Wait, what?" Gaius says, "Jesus will be safe here, but only if He keeps a low profile." Peter tells him frankly, "That's not going to happen now. A year ago He was forbidding people He healed from telling about it, but now it can't be contained." Switching to Gaius's confession of faith, Peter asks, "Were you being serious: do you believe in Him?" Gaius admits, "I'm not sure what that even means." Matthew asks, "Why haven't you gone to see Him if you are even considering?" Gaius answers, "I have seen enough. I have seen what He does for those who can be of no help to Him whatsoever. I have heard Him say words that both unscramble a lifetime of mystery and fill me with questions."

    Peter gently asks, "Has your son gotten any better?" Gaius says no so Peter wants to know why he hasn't brought him to see Jesus, adding, "Why wouldn't He do this for you who are risking your life and career to protect Him?" Gaius says, "He doesn't need my protection. I just don't want His mission delayed by posturing and infighting." Matthew is confused about this situation since he knows Gaius's son, but Gaius humbly admits to him this is another son of his born to a slave in his household who died in childbirth, saying, "I feel guilty for betraying my wife." Peter asks, "Do you feel repentant?" Gaius answers yes and adds, "I love my son." They both then wonder why he hasn't gone to Jesus. Gaius responds brokenly, "Because I'm not worthy!" Peter laughs softly and tells him, "Neither was I," Matthew making the same admission. Gaius tells them, "You do not know the things I have done." Peter confesses, "You know, that's exactly what I  said." Gaius protests, "I'm an outsider!" "One of His favorite kinds of people," Peter tells him. "Someone who is not Jewish?" inquires Gaius. "Yeah," say both, Matthew explaining, "Those dividing lines don't matter to Him. It's part of the reason He is in so much trouble."

    Peter asks, "Gaius, do you believe He is from God?" Gaius bows his head and begins weeping. Peter says, "I know it must seem intimidating." Matthew chimes in, "There, there, Dominus. There's no need to be afraid." Gaius looks up, smiling, "I do believe. I know He can heal my son. Will you let me ask Him?" They agree and he quickly stands, gesturing to embrace the men before they head out, Gaius taking the lead, affirming that his son is as good as healed. In a quick moment together, Peter says to Matthew, "Did he just convert?" "Yeah," says Matthew in quiet awe.


    Meanwhile, Andrew informs James and John about preparing for a trip. Their mother, Salome, tells them, "Boys, this is the time. While it was the greatest day of my life when Jesus called you, I know that being with the Messiah and doing His work has also been a weight to carry. But I've never seen you two closer and I never want it to end." John admits, "It has been a quieter time." Salome says, "John, you've always been the more cautious one, but Jesus has deep affection for you and there's no harm in simply asking about you sitting on His right and left hand in His glory."

    Peter, walking with Matthew and Gaius, says, "I'm the first Jew to willingly lead a Roman soldier to his house." Gaius says, "I'm the first soldier to be led." Peter says, "We should both stop looking so happy or we will both be in trouble!" When they arrive at Peter's house, Peter goes in first to make sure Jesus is inside. Matthew soon directs Gaius inside. Everyone in the room stops talking. Jesus addresses him, "Praetor Gaius." Gaius kneels before Jesus, saying, "Lord, my servant boy is lying paralyzed at home (Matthew 8, Luke 7). He has been sick for so long, and now he is suffering terribly, near death." Jesus says, "Take Me to him." Gaius answers, "Lord, I am not worthy to have You come into my home, and I know You would not be comfortable as a Jew in a Roman's home. But You only need to say the word and he will be healed."

    "Not worthy?" Jesus inquires. "The truth," admits Gaius, "about the child: he is actually my son. I am so ashamed--I shouldn't even be asking You, but I am and I know You can do it." Peter speaks up: "Master, I never thought I'd say this, but he is worthy to have You do this for him. He loves our people. He has helped us." Jesus smiles and says, "I know." Gaius says, "Lord, do not trouble Yourself. You can heal him from a distance with only a word of command. I also have authority with men under me. If I say to one Go, he goes. If I say to another Come, he comes. Anything You command in this world will happen. I know it."

    Jesus asks Gaius to stand up. Then He turns to His disciples and says, "Do you hear this man? Truly I tell you, with no one in Israel have I found such faith. I was rejected in My own hometown, and I'm threatened by the religious leaders of My own people and yet this man, a Gentile, has more bold confidence in what he believes I can do than anyone I have yet encountered." Turning to Gaius He tells him, "Go, it has been done for you according to your belief." Gaius smiles and thanks Him. Jesus tells him, "Thank you: you have brightened My day to have encountered this kind of faith." Gaius gives Matthew, his first believing friend, an affectionate head clasp on his way out.

    Gaius smiles radiantly as he walks past Andrew, James, and John on their way to join Jesus. They want to know what happened. Peter tells them, "Gaius had faith that Jesus could heal his servant without even coming to his house." James says, "We know He can do that," but John adds, "Such faith from a Gentile?" "Exactly!" says Jesus with joy. James hastily decides to say to his brother, "Let's ask Him now. It will change everything" (Mark 10:35-45). John gradually asks, "Would You grant for us to sit at Your right hand and Your left hand in Your Kingdom?" Jesus is stunned. The other apostles are indignant. Looking deeply pained, Jesus steps forward and tells them, "You don't know what you are asking." He walks past them. James and John finally realize they made a grave error in asking. Peter pushes through them toward Jesus and the rest follow.

    Gaius is now in the market square, happily buying gifts of food and toys for his family before heading home. He is obviously generous towards the street merchants, sharing his joy with them.

    Catching up with Jesus, John says to Him, "What's wrong?" Jesus turns to him and asks, "Are you able to drink the cup that I would drink or be baptized with the baptism with which I am baptized?" James answers, "Yes, we are able. We are the Sons of Thunder." John adds, "We'll do anything for You." Jesus explains, "When we go to Jerusalem, the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death and deliver Him over to the Gentiles. And they will mock Him, spit on Him, flog Him, and kill Him. And after three days, He will rise" (Matthew 20:18-19). All the apostles stare at Jesus in stunned surprise. John ventures to ask, "What are You talking about?" Matthew says, "I thought the Son of Man was You."

    Jesus looks at John and then James, predicting, "You will drink the cup that I drink and be baptized with the baptism with which I am baptized, but you do not want that now. You are not ready for that. To sit at My right hand and My left is not Mine to grant, but it is for those for whom it has been prepared by My Father." Forthright Nathanael tells them, "You have no business asking what you did!" Judas states, "How could you ask it--and in front of all of us!" Peter chimes in, "Ruling positions, high seats of honor." John criticizes Peter, whom Jesus honored with a title, for saying that, but Peter retorts, "I didn't ask for it; He gave it to me." James says to him, "You don't even know what the rock means!"

    Jesus orders them all to stop. "All of you have been granted leadership and authority," He explains. "All of you make up the foundation on which I'll build My church, but you are thinking like the Gentiles. Their rulers lord their authority over their inferiors. That is not how My Kingdom works. I have told you this before and you still don't get it. This has to change because their way is not how it will be with you. Do you hear Me?" Several answer yes. "Whoever will be great among you," Jesus continues, "must be your servant and whoever would be first among you must be your slave because even the Son of Man came not to be served, but to serve and to give His life as a ransom for many." Not understanding, they ask who is being held hostage.

    Jesus turns His back and closes His eyes. Then He faces them and says, "Go. Continue south to Jerusalem. I will catch up." Offers of help are refused. Peter gestures them all silently forward. Jesus looks toward heaven, eyes filled with grief.

    Gaius opens the door to his house and sets down his parcels. He immediately starts blowing out candles by shrines to Roman gods in his foyer. His wife, Livia, calls out to him: "Gaius, you're not going to believe it!" He tells her, "I do believe it" and gives her a big hug. Surprised, she says, "What?" Her husband explains, "I already know." Their son, Marius, says, "Daddy, look!" Gaius embraces him and Ivo, the healed boy with him, telling them, "Shalom! It's something my friends say. It means peace and wholeness." Holding the healed son gently by his face, Gaius tells him, "You are whole again!" The boys try to sound out the new word and then Gaius instructs them to say it twice. Gaius tells them in a sweet, fatherly voice, "That's it. Well done!" Livia, looking on this tender scene and also noticing the candles blown out from the shrines, accepts it with a smile and says softly, "Shalom."

    Jesus, meanwhile, is walking outside near trees in sorrow, reciting with feeling from Psalm 38: "My sides are filled with burning. There is no soundness in my flesh. I am feeble and crushed. I groan because of the tumult of my heart. O Lord, all my longing is before You. My sighing is not hidden from You. my heart throbs; my strength fails me and the light of my eyes has also gone from me. My friends and companions stand aloof from my plague, and my nearest kin stand afar off." Jesus finds Himself staring across a field at Zebedee, Mary Magdalene, and Tamar working at Zebedee's olive press. As they handle the olives, pressing them with increasing force into oil, Jesus realizes it is a fitting symbol for how He feels inside now.


    But the Father sovereignly sends relief to His Son in this painful time. Gaius arrives, looking for Jesus. As they catch sight of one another, Jesus smiles as Gaius steps up to Him. Then Gaius steps further to embrace Jesus, whispering thanks. Jesus gently cradles Gaius's shoulder, and Gaius softly weeps with gratitude.


    Season 4, Episode 5: Sitting, Serving, Scheming

    Watch for free.

    A well-dressed servant on horseback rides up a dusty road with a heavy box wrapped in a fine cloth around his back. When he sees 12 men and 2 women in front of him, he addresses them as Galilean Jews based on their attire and asks if they are followers of Jesus the Nazarene. Peter wants to know who is asking. The servant explains, "I have a package for Andrew and Simon, sons of Jonah." They want to know what is in the box but he explains he is the messenger, not the sender and asks Andrew to step forth. Andrew, less suspicious than some of the others, quickly cooperates. The man dismounts, leaves the wrapped box on the ground near Andrew, and remounts, saying before returning the way he came, "Until we meet again, boys."
    Peter, approaching the box, says, "I don't go by Simon anymore so whoever sent this is working with outdated information. Why did they list Andrew first? I'm the older brother." Matthew says, "Maybe it is from someone who knows Andrew better." Andrew removes the wrapping and uncovers a beautiful carved box. Judas observes, "We could get a week's worth of rations from selling the box." Little James states, "Remember the bag of gold that someone left for us before Samaria?" Big James says, "I also remember the bag of dead crows that a malcontent sent from Tel Dor." Mary Magdalene states, "People have sent letters asking for healings and signs in their towns." Another disciple says suspiciously, "Someone is trying to buy a miracle from Jesus." Tamar remembers warmly, "We did receive a gift of gratitude from Fatiyah, the Nabatean leader in Decapolis after the feeding." Big James, continuing with his negativity, says, "Maybe there's a rabid animal inside sent to attack and kill us." Andrew decides simply to open the box. Zee has a little fun by pretending to be a snake biting him.
    The open box reveals several cloth-wrapped items with a scroll on top, which Andrew quickly reads: "For the uninterrupted continuity of the teachings and deeds of Jesus of Nazareth." It is from Joanna, the wife of Chuza in Herod's court, who became a disciple of John the Baptizer and then Jesus. Judas says, "We need to split up the work of selling these in order to liquidate quickly." Peter tells him to get started so Judas unwraps and distributes the precious gifts one by one: silver cooking blades; bundles of silk from the Far East; precious gems, including lapis lazuli, amethyst, carnelian, and jasper; a few other items, loose coins, and the box itself. Peter sends them all off in groups, saying, "Let's make these gifts from Joanna go a long way."
    In the Jerusalem Sanhedrin chamber, Rabbi Shmuel is leading a discussion group. He says, "You, Gedera of the Sadducean persuasion, insist there is no resurrection of the dead." Gedera asserts, "The Holy Law of Adonai makes no mention of an afterlife." A Pharisee named Zebediah contradicts him, saying, "It's right there in the Psalms of David." Gedera reminds him, "David is not Torah" (the first 5 Books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy). Ignoring him, Rabbi Zebediah  reads from Psalm 22, subtitled The Doe of the Dawn, which begins, "My God, my God, why have You forsaken me?" He skips further down to these verses: "All the prosperous of the earth eat and worship; before Him shall bow all who go down to the dust." Gedera says dismissively, "I am so tired of this line of reasoning!" Zebediah then reads this text from Daniel 12: "Many of those who sleep in the dust of the earth shall awake, some to eternal life and some to shame and everlasting contempt." Rabbi Yanni says, "I don't know how anyone can refute that!"

    Gedera asserts it is merely metaphorical language, saying, "It's about Israel's national resurrection from being muddled amid the dust of the Gentiles. Awakening refers to the coming of Messiah, when Jews who love God's Law will arise from their spiritual slumber, while those who reject the Messiah will be put to shame and contempt." Zebediah responds, "Rabbi Gedera, how do you interpret the words 'eternal life,' hayei olam?" Gedera answers, "God's immutable law is eternal. A life committed to studying Toral is a life centered on matters of eternal importance. That's Hayei Olam!" Shmuel asks him, "How does the Sadducees' rejection of an afterlife lead to more faithful adherence to Torah in practical terms?" Gedera assures him, "Practicality is our entire agenda! I would direct your attention to the words of the 5th Book of Torah (Deuteronomy): 'You shall therefore be careful to do the commandment and the statutes and the rules that I command you today' (Deuteronomy 7:11). God's will is that we carry out His decrees here, today--not in some imagined next world, but this one. The Pharisees' hyper-literal reading of the Prophet Daniel is both dangerous and distracting! If all your work is only to receive a reward in the afterlife, it makes you blind to the realities of the one you're living in right now."
    Listening to this with dismay is Rabbi Yussif, who has quietly entered the Sanhedrin chamber. He hears Shmuel ask Gedera, "How would you respond to the accusation that the Sadducees' wealth and social status make your interpretation all too convenient?" Zebediah agrees, stating, "Your class is so comfortable in this life, why should you worry about the next one? Ordinary Jews live lives of such discomfort that the hope of a better life in the resurrection is what they have to cling to." Gedera responds with an eye towards hypocrisy, "And you, Rabbi Zebediah, do you decline the daily Sanhedrin feasts?" Shmuel stops him and says, "Gedera, you are to address his interpretation, not his status." "Hypocrites!" proclaims Gedera openly. "Both of you accused my supposed affluence of distorting my interpretation." Zebediah retorts, "The point remains as much as you'd like to ignore it."
    Shmuel at this point notices his old Capernaum synagogue colleague Yussif at the edge of the room. He asks Yanni to take over leading the discussion and walks over to greet Yussif. They embrace warmly and go outside. Shmuel tells Yussif, "I saw your name on the attendance for Sanhedrin, but I thought it was a mistake. So you finally did it, leaning into your abba's wealth and connections. I never thought I'd see the day." Yussif says almost reluctantly, "Well, it's here." Shmuel reminds him he could have taken advantage of those connections years earlier. Yussif replies, "To do what? I knew nothing but scholarship. I had to minister to our people first." Shmuel observes, "I imagine your abba was upset." "Yes," affirms Yussif, "but his recent contribution indicates he has gotten over it."
    Changing the subject to the debate in the Sanhedrin chamber, Yussif states, "That was something in there." Shmuel asks, "Do you think the Sadducees have a valid point?" Yussif answers, "The only thing I agreed with him on was that you ought not to have brought his fortunes into the argument. Let the interpretation stand on its own merits." Shmuel suggests Yussif is overly sensitive on the topic of money, but Yussif tells him, "We both used whatever means necessary to lay hold of our seats. You used bureaucratic triangulation; I used my abba." Shumel wonders why his way sounds worse, but Yussif says, "What matters now is that we both are here. The only question that remains is what we will do with our new positions." "Fair point," says Shmuel. "I thought I knew what I came here to do, but lately I'm not so sure." Yussif wants to know what has changed, but Shmuel offers to show Yussif around instead of answering that probing question.
    The 12 apostles and 2 women are talking about their travel plans over breakfast before breaking up their camp. Realizing they would be able to reach Jerusalem by nightfall, they wonder where to plan to stay. Nathanael asks, "Should we plan to set up camp in the same spot that we did for the Feast of Tabernacles?" Big James answers, "It's not a holiday and our camp would draw attention. People are on the lookout for Jesus." Andrew suggests an inn, but Peter points out they would have the same problem with eyes everywhere and documentation, such as visitor records. Judas says, "After Joanna's gift, we do have enough to stay at an inn, perhaps several to spread us out and avoid suspicion. We could put Him in a disguise and use fake names." Others point out that would violate the 9th Commandment in Exodus 20, which prohibits lying.
    Big James says, "Zee, you have a brother in Jerusalem." Zee responds, "Yes, Jesse." John observes, "The last time I saw him he was homeless." Zee says, "That could have changed. He certainly did, but I don't think his lodging would accommodate us all." Nathanael quips, "So does anyone have a rich uncle in the upper city or something?" Peter reminds them that Judas said they have enough money to stay under a roof so they just need to find a way to keep Jesus's identity secret. Andrew wonders if anyone has tried to contact Nicodemus (John 3), who became a believer in Christ. John says cautiously, "We don't know  his heart or his intentions." Mary Magdalene, who spoke with Nicodemus twice, says he had an open heart.
    Just then Jesus joins the group with a cheerful Shalom and Good Morning, which they return. Peter asks Him directly, "Master, where would You like to stay tonight?" Jesus answers, "The property of My friend Lazarus." He lives in Bethany so they will not go directly into Jerusalem but instead stay overnight with Lazarus and his two sisters, Martha and Mary. Jesus's mother has been staying with them since their hometown, Nazareth, rejected Jesus as the Messiah, and He is particularly eager to see her. 
    They all get to the road quickly. On their way, a Roman soldier named Decanus leading other soldiers orders Jesus and His disciples to halt. Jesus tells His disciples to remain calm. Decanus orders, "Jewish citizens, disarm yourselves and leave your bags. You are carrying ours now." Under Roman law, a soldier can force a Jew to carry his things for a maximum of one mile and no further. As the Romans start handing over their heavy items somewhat roughly, Peter says to Jesus, "Master, this is humiliating." Jesus tells him, "We will comply with dignity." Decanus places his helmet on Jesus's head. The other soldiers force their helmets on other heads, joking about helmet hair. One loads Mary with heavy gear, but Matthew takes it from her with great difficulty. Judas offers to wear the helmet instead of Jesus, but Jesus tells him, "It is no more unsuitable on My head than any of yours." Judas says, "We both know that is not true." Jesus mildly replies, "Thank you for your concern, Judas" and walks ahead of him.
    In the Sanhedrin chamber Shmuel asks Yussif, "In the months since I last saw you in Capernaum, how have you grown in wisdom and stature?" Yussif answers, "I have become more committed, discerning, and observant." Shmuel quizzes him on the identity of the people by the door, but Yussif clarifies he means observant in worship. Shmuel accepts that but probes further to see if Yussif makes observations. He points to the scribes in the corner, telling Yussif, "We also call them lawyers in that they are chief authorities on the sacred Law of Moses, interpreters, and arbiters of God's covenant with Israel." When Yussif observes they are not dressed as nicely as lawyers he knows, Shmuel explains they are working for free in the Sanhedrin while working a second job, hoping to find favor and secure a seat. "Whatever means necessary," says Yussif reluctantly. "Exactly," says Shmuel.
    Shmuel gestures to another group of men. Yussif notes, "Amethyst and topaz rings, popular in Greece; Athenian blue headdresses: Hellenized Jews visiting from the Decapolis?" Shmuel responds, "Hellenized, yes, but not visitors: Herodians, supporters of the client king Herod Antipas and by extension, Rome. They hope to secure greater political influence for themselves at the expense of the rest of Israel--very morally compromised, selfish, misguided." Yussif knows the Zealots hate them. Shmuel indicates another group they hate: Payot, following to the letter this text: "You shall not round off the hair of your temple or mar the edges of your beard" (Leviticus 19:27). Yussif supposes that group follows the more strict school of Shammai instead of the more liberal school of Hillel. Shmuel states, "They are committed to Torah equally, only Shammai is more literal while Hillel focuses on the broader principle. The latest dispute? Whether you should tell a bride on her wedding day that she is beautiful even if it is not true." Yussif says, "I'm guessing Shammai says no because it would be a lie." "Correct," says Shmuel, "and Hillel maintains that a bride is always beautiful on her wedding day." "A bigger story of God and His people," reflects Yussif, but Shmuel warns him, "Be careful who you say that around." 
    Then he adds, "I have a feeling about you, Yussif. You weren't lying when you said you are observing and discerning." He drops his head, leading Yussif to question if he is okay. Shmuel explains, "Men throughout history have called their age confusing or troubling times. I suppose ours is not any different. I can honestly say I'm glad you're here." Yussif thanks him. Gedera the Sadducee calls everyone in the Sanhedrin to attention.
    Back with the disciples carrying the burdens of the Roman soldiers, Thaddaeus helps Matthew carry his doubled load from what Matthew relieved Mary from carrying. Andrew tells Philip, "It's not that I'm humiliated; I am, but I'm so murderously angry they're doing this to Jesus!" Philip says, "I've done this plenty. It doesn't get any easier the next time." Decanus rudely grabs Tamar by the wrist and asks, "Which one of you does this belong to?" Jesus and the others look disgusted but say nothing. Zee says to Peter, "I never could have imagined a moment like this." Peter, trudging on stolidly, tells him, "He said to submit so we submit." Zee takes note of the painful irony of some of His teachings. Decanus goes on to make a crude joke about circumcision, but it merely evokes laughter from the other soldiers.
    When they reach the mile marker, Decanus says derisively to Jesus and His disciples, "I bet you've never been so grateful for the enshrined Roman law. We know this has been an honor for all of you. Stop here!" The disciples and the soldiers all stop, but Jesus keeps moving forward. When Decanus orders Him to halt, Jesus faces him and says, "Your destination is that outpost a mile ahead, yes?" "It is," says Decanus, "but we're only permitted one mile." "By coercion," concedes Jesus. "There's no law against citizens assisting you the rest of the way of their own volition. Come, My friends." Decanus starts to object. Jesus tells him, "If anyone says anything, say that we offered." He turns and marches forward with His disciples soon following, carrying all their Roman burdens.
    The mood of the Roman soldiers changes palpably to a form of awe and wonder. Judas walks rapidly toward Jesus and asks Him why they would help Romans. Jesus asks him to think of where they met: at Jesus's Sermon on the Mount, where He taught, "If anyone forces you to go one mile, go with him two miles" (Matthew 5:41). He advises Judas, "Whenever you are troubled, think back on My message." Judas stops walking and stares. Decanus walks up to Jesus and suggests in a humble way, "Maybe let us take back the helmets so there's no confusion at the outpost?" Jesus says, "If you like." Decanus gently takes back his helmet, and the other soldiers follow his lead, also taking back many of their burdens. Philip and Andrew recite Jesus's teaching to one another on this matter with a smile, noticing the significant shift in attitude.
    Gedera begins his address in the Sanhedrin chamber: "We all still mourn when we recall how Governor Pontius Pilate did so barbarously appropriate funds from the temple treasure for the construction of the Bier Aqueduct to bring water into Jerusalem. And worse yet, we all still grieve for the lives lost of those who rose in protest to resist this provocation and were crushed, dismembered, disemboweled, and impaled on poles--made an example of for all that none should defy Pilate's designs for this city, nor the means by which he deigns to carry them out." Rabbi Zebediah protests, "Gedera, you do us harm by reviving this abominable anecdote. We are still trying to heal!" But Gedera insists, "It would be irresponsible to ignore the ways in which this cataclysmic bloodbath may now prove instructive: Credible intelligence has reached our ears that the event was a source of pain not only to us, but also to Pilate himself." Zebediah objects, "This sniveling child has proven incapable of remorse." "Not when his job is threatened," counters Gedera. "Emperor Tiberius was appalled, both by Pilate's stealing from the funds--inexcusable, even by Roman standards--and abundantly more so by the brutality with which he struck down our response. It would appear, however improbable, that we now want the same thing as Pilate: peace. Pilate, or at least Caesar, wants peace." Zebediah notes, "Emperor Tiberius Caesar Augustus is not fond of Pontius Pilate." "Exactly," says Gedera, pointing out that Pilate was reprimanded and warned when he sent out troops to kill Galileans while they were offering sacrifices in the temple (an event mentioned in Luke 13), and then given a second warning for the aqueduct massacre. Zebediah suggests, "Let's make something happen so we can get rid of him." Gedera says dismissively, "Short sighted as usual, Zebediah. I submit we take advantage of his tenuous situation and take care of some things we've been putting off."
    Rabbi Yussif, disgusted by the political manipulations this religious assembly is reduced to, rises to speak but Shmuel quickly ushers him away to a private chamber, saying, "I know you have things you want to achieve, but you're new. No one knows you. You'll be shouted down." Yussif asks, "Then where do I start?" Shmuel advises him to pick his battles and asks what he wants to accomplish, saying, "The key is to get on a committee of men committed to the same ends." Yussif asks about the committees, which Shmuel describes as encompassing the entire range of Jewish interests: Ritual purity and sacrificial inspection, Tithes and treasury, Agriculture and food law, Education and labor, Sabbath and festival observance. Yussif says he came to make a difference. None of those committees interest him. Shmuel observes, "You come from a prominent business family yet you chose to work among the common people in rural Galilee, where there's no room for intellectuals like us. But at some point you decided to move on from your youthful, righteous posturing and grow up." Yussif tells Shmuel not to insult him. Shmuel asks him, "Do you lean toward Hillel interpretations due to contact with Nicodemus?" Yussif asks him angrily, "Did your time with Nicodemus have the opposite effect on you?" 
    Shmuel says nothing. In the awkward silence, Yussif inquires about service opportunities besides the committees Shmuel mentioned. Shmuel tells him, "There are short-term assignments too: Temple renovation, Liturgical reform, Reclamation of Beersheba at the southern border, Preservation of Davidic artifacts for the national archive, Investigation into the authorship of Job, Theorization of fulfilled late Babylonian Exilic prophecies." That last one interests Yussif. Shmuel tells him, "It's academic, a proposed list of prophecies from the time of Nebuchadnezzar II that may have been realized through the reign of Antiochus Epiphanes and which ones are yet to be fulfilled." Yussif is sure that is what he wants to pursue--doubtless because of prophecies he has seen fulfilled in Jesus's deeds and words--so Shmuel says, "Let's get you an introduction."
    Jesus and His disciples have almost reached where they were forced by the Romans to leave their own luggage. Nathanael says, "So Jesus, when You said go another mile, it's actually three, including the two to come back and get our stuff." Jesus laughs. Andrew observes, "It's a miracle it's still here." "That's right," says Jesus. "I'm very proud of you. I know how hard that was for you, but you all did so well. Now onto Bethany." As they approach that city, Judas runs up to Jesus and asks for permission to visit an old associate in town, someone who took him on as an apprentice after his father died. Jesus says, "Sounds like an important person." "Not more important than You," Judas is quick to say. Jesus tells him, "It's okay, Judas. I understand. Go and see him, but let's wait until after supper, huh?"
    Jesus stops walking and smiles, saying, "Wait for it." Mary of Bethany soon comes bounding out of her house to give an enthusiastic welcome to Jesus and His disciples. "At last!" she says, "Come, come, all of you!" Inside Martha, her sister, is busy tidying the house. She peeks outside the window and obviously feels stressed by the number of people she sees approaching. As Jesus enters He sees Martha busy in the kitchen adding cups onto a platter. He says, "Why is my dearest Martha hiding in the house?" She comes out and greets Him warmly, saying, "My Lord." Then she asks Him to pardon the state of the house, which He is quick to say He finds no fault with.

    Just then Lazarus comes out, demanding to know the meaning of this visit, acting as if they all were unwelcome guests. The ruse doesn't last long and Jesus wasn't fooled for a moment, but Lazarus had fun noticing the worried expressions on the disciples' faces. They now realize how much these two old friends like joking with one another. Jesus inquires about His mother, but she is out picking berries to help the household, which Jesus understands, saying, "She is impossible to hold down." Knowing His mother will be sensibly back before nightfall, Jesus suggests they all sit down together for now. Mary follows them into the sitting room.
    Back at the Sanhedrin, Shmuel introduces Yussif to Rabbi Zebediah, who congratulates Yussif on receiving his seat in the Sanhedrin, but rudely presses to know where he got the money to pay for it. Shmuel objects, but Yussif mildly answers that his family owns a prominent construction business in Jerusalem. Zedekiah scoffs and says, "Land ownership would be one thing, but construction? How vulgar!" He turns his back on them both. Shmuel leads Yussif away, saying, "That was the chair of the Prophecy Fulfillment committee!" Yussif asks, "What is so vulgar about construction?" Shmuel explains their judgmental thinking: "They think the new buildings are a blight on the city's aesthetic."
    They next come upon Rabbi Gedera, to whom Shmuel gives flattering words about his recent speech on Governor Pilate. Gedera tries to secure Shmuel's support, which Shmuel puts off and introduces him to Yussif. Gedera tells Yussif that his father built his home and asks which rabbi sponsored his application to the Sanhedrin. "Annas, son of Seth," answers Yussif. Annas was the former high priest and is the father-in-law of the current high priest, Caiaphas. Gedera notes with disdain that Annas is a fellow Sadducee, but Yussif is a Pharisee. Shmuel tries to smooth that over  by asserting, "We are all sons of Israel, though we may disagree on particulars." Gedera tells Yussif coldly that the next time his father, Arnán, sees his old friend Annas, he wants Arnán to tell him Gedera wants to talk to him about how his sons have been buying up market stalls on the Mount of Olives before they are listed for sale. Gedera says he will gossip about a slave-beating incident involving Caiaphas if Annas does not share his sons' property contacts. Shocked, Yussif asks plainly, "You want me to threaten him?" Shmuel shoos him away on the pretext of introducing Yussif to more people.
    In the large sitting room of Lazarus, Jesus asks his host how his vineyard is holding up and the going day rate for waterers and pruners. He is pleasantly surprised to learn Lazarus pays his workers the same day rate carpenters get: a denarius a day. Jesus jokes, "I thought you were a shrewd man!" Lazarus says earnestly, "I am a generous man." Jesus affirms, "That you are." He tells everyone that reminds Him of a story. They lean in to listen, but sounds in the kitchen lead Lazarus to call out, "Is everything all right, Martha?" She quickly answers, "I'm fine. Just ... I've got it. Carry on." Lazarus urges Jesus to continue. His sister Mary pays extra close attention with a big smile on her face as Jesus begins, "The Kingdom of heaven is like the master of a house who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into his vineyard." Lazarus jokes, "Ah, you make it sound so simple!"
    Jesus chuckles and continues, "And going out about the third hour (9:00 AM), he saw others standing idle in the marketplace. To them he said, 'You, go into the vineyard too and whatever is right I will give you.' So they went. Going out again about the sixth hour (12:00 PM) and the ninth hour (3:00 PM), he did the same." Martha is now handing out cups to her guests. When she finishes, she stares at her sister to coax her with her eyes to come help, but Mary has eyes only for Jesus. Looking exasperated, Martha turns away. "And about the eleventh hour (5:00 PM)," says Jesus, "he went out and found others standing. He said to them, 'Why do you stand here idle all day?' They said to him, 'Because no one has hired us.' He said to them, 'You, go into the vineyard too.'"
    While Martha is frantically working in the kitchen on trays of thick bread slices loaded with fruit and other good things prepared as individual servings, Jesus finishes the story: "When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages, beginning with the last up to the first.' So when those hired at the eleventh hour came, each of them received a denarius. Now when those hired first came, they thought they would receive more, but each of them also received a denarius. And when they got it, they grumbled at the master of the house, saying, 'These last worked only one hour, and you've made them equal to us who've been here all day in the scorching heat.' But he replied, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I chose to give to this last worker the same. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?' So, the last will be first and the first, last" (Matthew 20).
    "Wait, what?" says Peter with Judas asserting that the ones who worked the hour and were paid a full denarius received 12 times more than what they were owed. Lazarus says, "Sounds to me like the owner of the vineyard was getting cheated." "Is the Kingdom of heaven unjust?" asks Judas. Big James, however, says, "I get it. I'm happy to be last." Martha is handing out servings of the bread delicacy she has prepared. Jesus comments, "Through earthly eyes, I suppose it looks unfair, but I didn't say the kingdom of this world; I said of heaven. It's a different calculus, where people are not measured by what they deserve."
    Martha offers the last serving on her tray to Jesus, who says to her, "Thank you. This looks delightful." She responds in a troubled voice, "It would have been better if I didn't have to do it all alone." Mary and others look at her and Jesus inquires, "Better?" Martha says, "Yes, more befitting of someone as important as You. It seems You didn't notice my sister has left me to serve alone. From the moment You got here, she hasn't done a thing to serve You. She's completely ignored everything I've been doing to make all of you comfortable and it's clear she's not going to notice how hard I'm working on my own. The only thing that could change it is if You tell her to help me." Jesus looks at her with compassion and says, "Martha, Martha, please sit down here with Me." She asks, "How can I sit? Only half of Your followers have been served." Looking around and noticing the stares of others, Martha says, "We can discuss this later. I'm sorry."
    Jesus tells her, "I know but I want the others to hear this. There's nothing to be embarrassed about. You've done a wonderful thing." Slowly Martha sits and faces Jesus, who continues, "You are anxious and troubled about many things, and it is not for nothing. Hospitality will always matter, and I am grateful for what you have done." Martha asserts, "It's what You deserve, and more." Jesus says, "Your intention is well meaning, but only one thing is truly necessary. The best way to serve Me is to pay close attention to My words. That is the priority. That is what your sister has chosen. It is a good portion and it will not be taken from her." "Taken?" inquires Martha. Jesus explains, "Your food, the servings--they're wonderful--but they'll pass away with the rest of this world. My words will never pass away. Mary has chosen to feast on something of eternal value. I want you all to hear this clearly: I do not rebuke Martha. Acts of service are beautiful. Action is good. You're doing what you thought was expected of you. And what you do is valuable. Mary probably could have helped a little, but listen: I don't want you distracted from being able to be present with Me and the friends that I have brought." To everyone Jesus says, "I am inviting you to something better: to sit at My feet, listen carefully to My words, and devour them as a meal more nourishing than actual food."
    Martha nods her head in affirmation. Jesus adds, "That said, I don't want to waste Martha's amazing food. So if you all got the lesson, let's all thank her and eat." Everyone applauds and thanks her. Jesus takes one bite and says, "Divine!" Martha quips, "That word--coming from You!" Andrew ventures to say, "I'd like divine." Lazarus says he will bring in the rest of the food. Peter offers to help. Mary quietly sits near her sister and the two make peace with one another. (This interaction at Lazarus's home is recorded in Luke 10:38-42.)
    Mary the mother of Jesus returns from her berry picking while the inhabitants of Lazarus's house make merry with Jewish folk music. Lazarus himself is playing a stringed instrument. Jesus notices when Lazarus quietly stops and looks to be in pain while still trying to enjoy the company of his guests. Jesus steps outside. Mary greets Him with joy, saying, "You're really here!" Her Son tells her, "Yes, but there's a grave problem." She looks concerned. He continues, "I don't know what to do. It could ruin the whole night: they've run out of wine." She shares a laugh with Jesus, remembering when she came to Him about that problem before He performed His first public miracle, as recorded in John 2.

    Judas steps out and asks Jesus if now is a good time for him to visit his old business mentor in Bethany. Jesus answers, "Yes, please give your friend My best." Judas says politely to Mary, "It's nice to see you again, woman. Shalom, shalom." After returning the greeting of peace, Mary observes, "It sounds like a party in there." "Yes," says Jesus, "but let's not go in yet." Mary, in motherly fashion, studies her Son and suggests they meet at the well since she notices His hair could use washing. As she ministers to Him in that way, He asks how she is enjoying her new home in Bethany. She answers, "It's not home, but I think both of us know neither of us can go back to Nazareth." Jesus asks if she misses it, but she says, "Nazareth is just a place, and after the way they treated You (Luke 4:16-30) ..." He reminds her that Joseph's tomb is there, but Mary affirms, "My thoughts dwell in the land of the living, not the dead."
    He asks about Lazarus's care for her. Mary says he and Martha want to treat her like the Queen of Sheba, but she put her foot down about finding a way to contribute to the household. Jesus tells His mother this time with her washing His hair reminds Him of when things were simple, but she says they were difficult then too. Sometimes she and Joseph had to decide which of them would eat. Jesus says, "I know. It was important to learn the uncertainty of poverty."
    He sits up as she dries His rinsed hair and tells her what is on His mind: "My followers are poor in another sense: their way of understanding, of listening, of faith is destitute, I'm afraid." "That bad?" queries Mary. "They ask for earthly things," Jesus explains, "positions of prestige on My right hand and left in glory. They take offense when I show humility and deference to the powers of this world instead of turning Roman soldiers into pillars of salt!" Mary responds, "They're only human. What did You expect?" He reminds her He also is human, a fact she knows well as His mother. "What grieves Me," Jesus continues, "is the very human feeling that no one understands this," pointing to His chest. "By no fault of their own, they are simply incapable. I speak the words of My Father in heaven and the religious leaders call it blasphemy and plot against Me. Some people just generally take it the wrong way. My own followers say they agree, but then they act in a way that makes it seem like they've never absorbed a word I've said."
    Mary asks, "What will it take for them to understand?" He takes awhile to answer, "Bitter. It's a bitter answer to a bitter question." Mary points out that He speaks in parables, but says, "Remember when Your father taught You how to cut a dovetail joint? He didn't do it by telling You a story. He put his hands around Your hands, wrapped Your fingers around the tools, and guided You." Jesus smiles, remembering these words from those days: "Cypress, oak, sycamore: these obey the master's hands. But human hearts," He says sadly, "that's another story." Mary says it doesn't hurt to try being direct. He informs her, "I tried it recently. I told them exactly what was going to happen. It didn't even register. The human desire to avoid difficult news sometimes makes one deaf." "True," concedes Mary, but then encourages Him, saying, "You'll figure it out." She suggests they join the others now.
    It is now night and Judas is entering the house of his dishonest former mentor, Hadad, who is working at his desk and alarmed at this sudden surprise. Judas used the hidden key he had been accustomed to using when he was Hadad's apprentice. He has the temerity to say, "It's a best practice to change the locks and switch up the hiding place of the key after you terminate an employee." Hadad clarifies, "I didn't terminate you. You quit. I never thought I would see you again. Did everything fall apart?" Judas laughs and says, "We're just passing through Bethany." He sits across from Hadad's desk, prompting Hadad to say sarcastically, "Make yourself at home!" Judas laughs again and apologizes, saying he should have knocked. Hadad asks him, "What is home for you these days?" Judas tells him, "We're nomadic, mostly camping." "Your rabbi does not have a home base?" asks Hadad. "Capernaum, I guess, if you can call any place we haunt a home," says Judas, yet he adds, "we're strategically displaced from Capernaum for the time being--too much attention."
    Hadad says, "I heard His fame and infamy are spreading wildly. Shouldn't He be amassing an army and not getting run out of backwater towns?" Judas, looking and sounding abashed, replies, "I'm newer than the others. My opinion doesn't count for much." Worldly minded Hadad states, "He could learn a lot from you. He clearly does not understand the importance of perception in business." Judas adds to this line of thinking, "His image among religious leaders is a problem. They're threatened by Him." "Not just religious leaders," says Hadad. "I heard one of His followers was murdered by a high-ranking Roman." Judas tells him, "That was a terrible, tragic accident. It was the praetor. He was punished and demoted for his actions." Hadad notes that the Romans get only a stern reprimand when they kill a Jewish citizen and then imagines how much worse it would be for a Jewish citizen to harm a Roman. His wrong view of the Jewish Messiah leads him to assume that kind of revolt will happen soon.
    Judas, sounding confused, says, "I assume." When Hadad questions his shaky answer, Judas tells him that Jesus "is the Messiah, no question. He heals people. He works miracles. His teachings are like nothing anyone's ever heard of before," reminding Hadad that they first heard Jesus teach together. Hadad says, "I remember that He did not take up a collection. The crowd was enormous. He had every ear, every heart, and therefore held all the strings to every purse. All He would have to do is ask." Judas responds dejectedly, "They would say that's what makes Him great. No one can call Him a charlatan or a con man, which is more than I can say for myself." "For needing to eat?" questions Hadad. Judas says, "I admit I don't understand what we're doing or why we're doing it or why we're not moving much quicker. I'm trying to learn. In the meantime, I'm not starving."
    When Hadad learns that Judas was put in charge of the ministry finances, he asks, "Did you learn nothing from me?" Judas says only half jokingly, "I've tried to forget!" He explains he is trying to help the group. Hadad asks if Judas is being compensated for his special skill. Judas tells him, "There is another with exquisite skill in bookkeeping, but he won't go near it. He was a tax collector." Hadad says, "If you are the only one qualified and willing, then you deserve a stipend for your work, attributing a wrong reference for this Scripture verse: "Woe to him ... who makes his neighbor serve him for nothing and does not give him his wages" (Jeremiah 22:13). Judas catches the reference mistake, but listens attentively to this misapplied suggestion from Hadad: "It's just good business to take a small portion and put it in a bank to collect interest." Judas tells him Jesus actually has a parable in favor of interest (the Parable of the Talents, Matthew 25:27). Hadad concludes, "Then you have all the confidence to know you're doing what He wanted you to do!"
    Judas tells Hadad he didn't come to him for advice. Hadad demands to know what he did come for. "You are angry, Judas," he asserts. Judas admits loudly, "Yes! My understanding is shaken. I know nothing except that He is the one true Messiah and the future king of Israel to sit on David's throne. And He called me." "And called you with a purpose," says Hadad. "Until you figure out what, you can at least make sure you have resources to keep the mission going so that when He takes this Davidic throne you speak of, you are the natural choice to be Secretary of the Treasury under His regime." "I didn't think that far ahead," admits Judas. Hadad asserts  presumptuously, "They gave you complete fiduciary responsibility. Stop waiting for permission to better the ministry or make adult decisions. They all need to grow up, you need to get paid, and He needs to lead. If you truly believe Jesus is the future king of the Jews, then help Him act like it."
    In the Sanhedrin, Yussif looks disillusioned as a meeting is adjourned. Approaching him are Shmuel and Yanni, Shmuel's associate (not one of the 72 Sanhedrin members), who says cheerfully, "Been quite a couple of days, hasn't it, Rabbi Yussif?" Yussif manages to say, "I have a lot to learn." Yanni assures him he will catch on. Shmuel calls over to another Sanhedrin member to introduce him to Yussif: Rabbi Lehad, chairman of the Select Committee on Reclamation of Beersheba and Southern Border Reform. Although that subject bores him, Yussif greets the rabbi courteously. Lehad, in a roundabout way, wants to know if Yussif favors Hillel or Shammai and why. Yussif answers, "Hillel. I sat at the feet of Rabbi Nicodemus." Lehad applauds Nicodemus, saying, "The teacher of teachers, feared by all, even Shammai--though he won't admit it--and respected throughout all the land. He has been away on a research trip." He commends as noble Yussif's ministering to common people in Capernaum, which is where he met Nicodemus. Alluding to King David's origin as a humble shepherd boy (1 Samuel 16), Lehad comments, "You'll be surprised what you find in the small, obscure places."
    Yussif, feeling encouraged by what he has heard so far, politely inquires about Lehad's interest in redrawing the southern border of Israel. After Lehad explains, Yanni suggests, "It might be difficult to attract much enthusiasm for such an agenda when we have so much going on with Rome, don't you think?" Lehad confides, "We have a strategy. Beersheba may not seem like an urgent matter to many in the Sanhedrin, but we know what will get their attention: the death of Jesus of Nazareth." Shmuel and Yussif are stunned. "Surely you've encountered Him in Capernaum?" queries Lehad. "He's making enemies for good reason. There's a group in Tel Dor that sent a delegation to Jerusalem to lobby for his deposition and prosecution. They claim His actions led to the death of a man's daughter. He makes Jerusalem nervous and someone in Pilate's confidence is said to have been at an event at the Decapolis in which He broke bread with heathens." Shmuel observes, "Rome is taking Him seriously now."
    Lehud says lightly, "If He is arrested or even punished by death due to our efforts, it will draw attention to our cause." Shmuel says with agitation, "Forgive me. I'm a bit surprised at how casually you're speaking of ending a life." Yussif questions, "Aren't executions allowed only on temple grounds, and when was the last time the Sanhedrin carried one out?" Lehud states somewhat heatedly, "Jesus has also claimed to be the Son of Man. The politics of our decision aside, this is no innocent man." Yanni says callously, "Blood on your hands does not always equate to wrongdoing. Sometimes the results can be just." Lehud asserts, "If this Nazarene continues His efforts, the nation will practically thank us." Yussif and Shmuel are deeply concerned.
    In the morning, Jesus and His disciples prepare to head toward Jerusalem from Lazarus's house after their refreshing time there. The one person still inside is Judas, who furtively takes coins from the ministry funds and puts them into his own purse (John 12:6).


    Season 4, Episode 6: Dedication



    Watch for free.

    We see a candlelit room at night with a long wooden table. A small message scroll lies on the table. Hurried, panicked voices call from without to move quickly. A door bursts open with Jesus's disciples streaming in. One removes candles from the table. Others lay an injured man on that table. It is Big James with a head wound. Orders ring out, "Watch his head. Somebody get some water! Give me some blankets. James, stay with us! Take another sip of water." The disciples are shivering and trying to catch their breath as they can. Jesus stoops down and picks up the note that fell from the table and reads it. Thaddaeus says, "We're going to need more wood. We need to dry these clothes before we catch our death!" Andrew says, "That was terrifying. How can we go back there?" Tamar comments, "Surely we will have to." Zee says, "We should stay here in Perea for the time being." Peter asserts, "We'll talk about it later." Judas wonders out loud, "What does it mean?" Zee hears a noise outside and orders everyone to be quiet. Jesus looks sad.
    One week earlier, the apostle Thomas lights the first of 7 clay oil lamps on a small side table, saying, "Blessed are You, Lord our God, sovereign of the universe, who has sanctified us with His commandments and commanded us to light the lights of Hanukkah." He joins his fellow disciples at the long table, where Jesus, seated at the head, pronounces, "And so the Feast of Dedication begins." Everyone applauds and then recites together, "Blessed be the name of the Lord from this time forth and forevermore. From the rising of the sun to its setting, the name of the Lord is to be praised. The Lord is high above all nations, and His glory above the heavens" (Psalm 113:1-4).
    Later, Jesus acts as narrator for a dramatic but humorous enactment by His apostles of the historic events surrounding Hanukkah: "After Alexander, son of Philip the Macedonian--whom some have taken to calling Alexander the Great, but whom we call Alexander the Worst--had defeated King Darius of the Persians and the Medes, he succeeded him as king. He fought many battles, conquered strongholds, and slaughtered the kings of the earth. He advanced to the ends of the earth and plundered many nations. He gathered a very strong army and ruled over countries, nations, and princes. Then he fell sick and perceived he was dying, so he summoned his most honored officers and divided his kingdom among them. Then he died. From them came a sinful root, Antiochus Epiphanes. Antiochus hated Israel and he hated God. He attacked Jerusalem on the Sabbath, knowing the Jews would not fight. He went into the temple and defiled it by slaughtering a pig on the altar, sprinkling its blood on the Holy of Holies, and pouring the swine's broth onto the Torah scrolls, which were then shredded and burned." Everyone in the room instantly pronounces that defilement as the Abomination of Desolation.
    Back at the table, the group recites together, "Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob, who turns the rock into a pool of water, the flint into a spring of water" (Psalm 114:7-8).
    In another slice of Hanukkah festival life, the disciples present gifts to one another. Mary Magdalene gives Tamar a beautiful scarf, Peter gives Andrew a fine leather belt, and John and Matthew give each other items that will help them continue recording what Jesus says and does. John says, "I'm glad I'm not the only one writing it all down." Matthew agrees.
    On the second day of the feast, Nathanael lights the second oil lamp. Jesus picks up where He left off in His Feast of Dedication narration: "Antiochus set up pagan altars in every town in Israel and forced Jews to eat pig flesh to prove their conversion from Judaism. If they refused, they were executed. But God raised up a band of fighters led by Judah Maccabee (Judas Maccabeus), also known as The Hammer. For seven years, the Maccabees revolted against the Greeks--just a handful of rebels against 65,000 troops--until finally, 192 years ago this very week, they at last reclaimed Jerusalem, destroyed the statue of Zeus in the temple, and rededicated the altar. There was just one problem: they found only enough uncontaminated oil to light the temple menorah to burn for one day. But miraculously, it burned for 8 nights, giving them enough time to produce a new batch of pure oil. That is why we celebrate this Feast of Dedication for 8 days. The end." (This feast is mentioned in the New Testament in John 10:22.) 
    On the third day of the feast, Mary lights the third lamp. The group recites at the table together, "Precious in the sight of the Lord is the death of His saints. O Lord, I am Your servant, I am Your servant, the son of Your maidservant. You have loosed my bonds. I will offer to You the sacrifice of thanksgiving and call on the name of the Lord" (Psalm 116:15-17). Afterwards they make music together with stringed and other simple instruments, singing, "Who is like the Lord our God? What idol has more worth? No command has proved unsure in heaven and on earth. The hand of God, both great and small, a shelter, staff, and shield. Blessed be great God of love in day and night revealed."
    At the table they recite, "It is better to take refuge in the Lord than to trust in man. It is better to take refuge in the Lord than to trust in princes" (Psalm 118:8-9). The next thing we see is an arm-wrestling match between John and Andrew where John seems to be prevailing, but Andrew quickly wins in the last moments. Jesus jokes, "Even I didn't see that coming!" He then makes this announcement: "On the final day of the feast, we will make pilgrimage to the Holy City, where I will give a sermon, a teaching." Everyone stares at Him quietly, leading Him to say, "Is that bad news?" Peter quickly says, "It's great." Mary adds, "It will be wonderful." Thomas says, "Rabbi, it was not great or wonderful the last time You gave a sermon around religious leaders," referring to when his fiancée, Ramah, was murdered.  "I see no reason why Your teachings will be acceptable to the ruling class of priests anytime soon." Thomas leaves the now-silent room. Peter moves to follow him, but Jesus motions for Peter to give Thomas time alone and says, "This has been a festival night I will never forget, especially the music. Thank you all."
    In the morning, Andrew is telling Big James, John, and Matthew how much he appreciates his new belt from Peter. Big James says, "We need to think of the right gift for Thomas." He suggests something practical, like some new sandals. When Matthew checks the purse to see if there's money for a new pair, he looks confused and inquires if there's another purse. That leads him to find Judas, who is working on some kind of map. Matthew tells Judas they want to buy new sandals for Thomas, but Judas irritably dismisses the idea by describing Thomas's fine sandals and saying that if he wants better sandals for walking, he should trade them in, asserting, "He could get 3 functional pairs for that barter." Matthew reminds him, "We set aside money for gifts" and asks outright, "Where is the other purse?" Judas, not looking at him, says, "What do you mean? There is only one, from Joanna." Matthew asserts, "There has to be another because I went through it and it contains only half of the shekels Joanna sent." Judas tells him they spent it on the inn, food, and gifts. Matthew says, "No, I've done the math and it does not add up." Judas looks up and says angrily, "Do you want to take over keeping the purse? It sounds like you think you could do it better." Matthew clarifies, "I'm not asking for your job, Judas, but facts are facts. Numbers don't change just because I've directed my attention elsewhere." Judas says he should keep his attention elsewhere, stating dramatically, "People's lives are at stake, Matthew. Our people have been waiting thousands of years for this moment. We're on the knife's edge of history. The Messiah is finally here and were moving so inefficiently and slowly that we may very well run out of funds before He can even spread His message. We owe it to the entire nation of Israel to be more scrupulous with the money that is entrusted to us for His work. It's too important." Judas walks away.
    Matthew looks confused. Peter comes out with the others and Thomas, saying, "Let's head into town." Big James asks Matthew quietly, "Did you get the money for the gift from Judas?" Matthew says, "I think we are going to have to barter." "Why?" asks James. "Is he being stingy?" Matthew honestly replies, "I don't know."
    Sanhedrin member Yussif is working diligently on writing a scroll. His father, Arnán, comes into the chamber where he is working and asks if he wants an extra cut of lamb for their Feast of Dedication meal, but Yussif humbly replies, "No, whatever you get will be feast enough." Yussif appears so absorbed in what he is doing that his father inquires if he is all right. Yussif explains, "I just need to finish this thought." Arnán appears genuinely concerned about his son and inquires about whom he is writing to, but quickly says he does not mean to pry. Yussif suddenly asks him, "If I ask for bread, would you give me a stone? If I asked your servants who are going to market for a fish, would you instruct them to bring a snake?" Arnán says gently that is absurd, but Yussif insists that he answers the question. Arnán replies, "Never. You are my son." Yussif, quoting Jesus from the Sermon on the Mount (Matthew 7:7-11), tells him, "If you, then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?" Arnán asks, "You who are evil--is this a riddle? Talk to me." Yussif explains, "It's something I heard a Rabbi teach. 'If you are seeking God,' He said, 'Ask and it will be give you, search and you will find, knock and the door will be open for you.' God will not his His messenger from us if only we have eyes to see." Confused, Arnán asks, "Are you getting enough sleep?"
    Yussif tells his father, "I am plagued by thoughts too difficult to explain." Arnán says reassuringly they can get him some help, but Yussif blurts out, "Don't give up on me, Abba. Like the fragments from the sermon I just quoted you and as you yourself have said, I am your son and I only ask one thing: don't give up on me. No matter how it goes in Sanhedrin, trust me that I love God and I will always be faithful." Arnán leans over the desk and tells his son earnestly with misty eyes, "I never doubted you. Even when I didn't understand you, I never doubted you. Even when I disagreed with your decision to go into the north, I never doubted you. I know I spoke harshly to you at the time, but deep in my heart I thought what you did was noble. And secretly sometimes I wish I didn't always take the path of least resistance in my life." Yussif, genuinely touched, says, "Your words honor me beyond my deserving." Arnán asserts, "You do deserve it." "Stand with me," says Yussif. "Of course. Always," replies Arnán, who courteously observes, "Well, you have some important writing to do. I will leave you to it." Yussif thanks his father and continues writing.
    At the marketplace, Peter distracts Thomas while James, John, and the others seek to make a barter to get practical sandals for Thomas. Peter takes advantage of Thomas's sense of taste and smell to buy good soaps for the group, but also uses the opportunity to inquire how Thomas has been feeling. Thomas answers, "We are celebrating the Feast of Dedication. I'm supposed to feel grateful, I think." Peter says, "Who cares what you're supposed to feel? Look, the Maccabees overthrew the Greeks so we could have full lives, not be wooden figures." "Then I feel horrible," Thomas quickly states. "Thank you," says Peter, affirming that the truth is always the best place to start. Thomas says, "What I'm interested in is when it will end." Peter asks, "Is there any moment when you don't feel awful?" Thomas answers, "When we have some important work to do, that takes my mind off things. If I can just think about the task at hand, I'm okay. But apart from that, in the stillness, everything just ..." "Aches," finishes Peter. "You know?" asks Thomas, stepping closer to him.
    Peter looks down and says, "I never met the person I lost." Thomas says to him, "Ramah told me about Eden's miscarriage. The women, they talk to each other about those kinds of things." Peter asks, "She tell you how badly I took it?" "She didn't have to," reminds Thomas. "I was on the boat, remember? You weren't subtle." Peter quips, "I don't know the meaning of the word," adding, "Do you remember what He said on the sea, that He allows trials because they prove the genuineness of our faith and strengthen us? (1 Peter 1:6-7)" "At the cost of someone's life?" asks Thomas. Peter confesses, "I had the same thoughts in the depth of my pain and they only made things worse." Thomas says defensively, "It doesn't make them wrong." Peter replies, "It's not wrong to question, but it does become wrong when you don't accept the answer." Thomas says, "I just don't understand why He didn't help Ramah. We've seen the miracles He does--walking on water, multiplying food, powers that have not been seen manifested in the history of the earth. Why couldn't He have prevented her from being struck at all or even stopped time before her dying or even bring her back?" Peter tells him, "When I turn these things over in my mind, I go back to what God said through the prophet Isaiah: 'My thoughts are not your thoughts, neither are My ways your ways,' declares the Lord (Isaiah 55:8-9). You know, He can create a world where we have no free will and where nothing goes wrong, but that last part is clearly the future. It's not now." Thomas says bitterly, "Don't throw scraps of prophets around. I know all the same words, Peter. Were they any help to you?" Before Peter can answer, Thomas moves aside to pick up and pay for soap for the women and the men in their group.
    At the Capernaum synagogue, Jairus the administrator receives a message sent to him from Yussif in Jerusalem. He has a grave expression on his face as he reads it.
    Jesus and His disciples recite another passage of Scripture at their feast table: "Not to us, O Lord, not to us, but to Your name give glory for the sake of Your steadfast love and Your faithfulness. Why should the nations say, 'Where is their God?' Our God is in the heavens. He does all that He pleases" (Psalm 115:1-3). Afterwards, some of the disciples are playing a merry tune on their instruments while others talk in separate gatherings, including one where Thomas unwraps a gift he truly appreciates. He says he gets blisters all the time from his fancy sandals so is grateful for ones made for all the walking they do. Judas looks on, obviously somewhat happy for Thomas, but he looks away guiltily when Matthew tries to make friendly eye contact with him.
    While Jesus talks with Philip, a lady from the inn apologizes for interrupting and hands Jesus a message, saying that someone dropped it off for Him that day from the other side of the Jordan River. He thanks her for it courteously, reads it with a sad expression on His face, crumples it up, and tosses it. Peter and John notice, wanting to know what happened. Jesus answers, "It's word from Bethany: Laz is sick, very sick." John, shocked, says, "We were just with him!" Jesus, knowing Lazarus well, tells him, "He would never let on something was wrong." Matthew, overhearing, asks, "Do we need to go see him?" Jesus says, "No, not now. This isn't a sickness that leads to death." Jesus then announces to everyone, "My friends, I think I will retire for the night. But you all, please continue. Enjoy yourselves. Shalom, shalom." They return His greeting of peace, but look concerned.
    Peter, noticing, decides to encourage the group to do what Jesus just said by asking Andrew, one of the musicians, for another song. Then he says, "Little James, I cannot get enough of that voice!" Little James humbly suggests getting the women in on the next song. "The Song of Miriam" (Exodus 15:21) is called for, which Tamar does not know, but Mary and the others teach her as they sing in echo fashion, "I will sing to the Lord, for He has triumphed gloriously." As they continue, we see Jesus turning on His bed and looking troubled.
    In the morning on day 5 of the Feast of Dedication, the apostles are in the courtyard of the inn, threshing, sifting, and grinding their own wheat to make bread. The women are working with vegetables. Judas stops grinding and announces excitedly, "I have an idea: What if we set up donation points in the various villages that we visit?" Matthew asks, "Who would manage the funds abroad and how would they get them to us?" Judas answers, "In every place we've gone, Jesus has made a special connection with someone, sometimes even hundreds. We could collect upon visitations. We could appoint a person in every village who could spread the word to others who believe in the message of our Rabbi. We could tell them that if they want to support the work of the Messiah, they can by gathering aid so that He is well supported the next time He makes it into town." Peter asks skeptically, "How would you vet their character and trustworthiness?" Judas says with a smile, "Ask for references, letters of recommendation."
    Philip asks Judas, "If Jesus was worried about funding, don't you think He would have set up something like this already?" Judas laughs but says with mild frustration, "If we had something like this set up already, we wouldn't be threshing and winnowing wheat ourselves. We could just buy flour at  market." Matthew says, "I, for one, am enjoying learning the process of how it's made." Thaddaeus tells him, "Manual labor feels good when you've been sitting around a lot, doesn't it?" Judas looks around and sees everyone hard at work, saying, "Wait. No one? Really?" Mary says, "We've bought flour at the market before, Judas. This just isn't one of those times." Little James adds with a kindly tone, "In the words of Qoheleth, 'For everything there is a season, and a time for every matter under heaven' (Ecclesiastes 3). This is a time for us to make the flour ourselves."
    Later the group enjoys together the bread and vegetables they have worked hard to prepare. John notices that Judas is sitting by himself so he decides to join him, saying, "I was thinking about your idea from earlier." Judas asks if he likes it, but John takes the conversation a different direction. "I had an idea of my own a few weeks back," John reminds Judas, referring to when he and his brother broke Jesus's heart by asking for positions of power and authority (Mark 10:35-45). He explains, "We asked for what we wanted based on our own understanding, our own ambitions." Judas recalls, "He was not happy." John states, "He was heartbroken at how little we understood." Judas asks, "You believe I'm doing this from a lack of understanding? Does He not want us to be creative, to think critically, to use the gifts Adonai gave us to support Him?" John says, "Look, I've been here since before He announced who He is and there's still so much I don't understand." Judas responds with passion, "I'm not presuming. I'm seeking to understand. I want to reduce the strain, the uncertainty around resources so we can get back to building the Kingdom He is here to build." John suggests he asks Jesus about this matter.
    Judas seeks out Jesus and finds Him observing and smiling at a shepherd working with his sheep in a sheepfold, pointing out to Judas that the shepherd is calling his sheep by name. Jesus explains, "I have sheep and shepherds on My mind." Then He asks what Judas has on his mind. Judas tells Him, "All I want is to see Your Kingdom come." "That's quite a conversation starter," quips Jesus. "I want that for you too." "I want everyone to," says Judas softly. "And I want to remove any obstacles that stand in the way of that." Jesus questions what Judas means about obstacles. Judas answers, "Limitations. Barriers. Whatever Your vision is--and I know it's beyond my wildest dreams--I want to make sure You're never held back by not having enough resources. You told us to be as gentle as doves, but also wise as serpents (Matthew 10:16). Is this not wisdom?" Jesus asks, "Has Joanna's donation run out?" "No," Judas answers, "but we're getting close with the holiday celebrations and gift giving." He starts talking about his donation-centers idea, but Jesus gently interrupts, saying, "You're right. My vision for the world is bigger than you can imagine. I want you to pay close attention to My sermon tomorrow, the events surrounding it, and the feelings inside you." Jesus turns His gaze toward the sheep again. Judas looks disillusioned.
    Reaching the Capernaum synagogue with a delivery of oil is Zebedee, who is greeted by Jairus and rushed inside. Jairus tells Zebedee of Yussif's urgent message regarding a plot for Jesus to be executed to bring attention to a pet cause of a Sanhedrin committee. Jairus explains, "I am familiar with these people from my time in Jerusalem, and I am sure they barely know about His teachings. This is wholly political to advance their cause. Torah contains passages prescribing the death penalty for false prophecy and Shabbat breaking. All they need is an event." Zebedee observes, "All kinds of people break Shabbat." "But He is not all kinds of people," observes Jairus. "Jesus has become a highly controversial figure." "He's the Messiah!" states Zebedee. "Apparently not the one they're looking for," says Jairus. "These people are distracted by their own agendas. They've become ignorant. You must get word to your sons about this imminent threat." He explains the synagogue cannot dispatch a messenger because the Sanhedrin have eyes and ears everywhere, especially in Capernaum because of Jesus's past ministry there.
    Zebedee, back at home, is packing for a sudden trip to Jerusalem. His wife holds up a letter, asking what it says.  Zebedee answers that Jairus wrote a letter of introduction to some of his old colleagues endorsing the suitability of their oil for use in the sacred temple rites. Salome says with joy, "Zeb, this is unthinkable. The honor--your oil at the temple!" Zebedee tells her, "While in Judea, I'll divert to find James and John and the others."
    "Save us, we pray, O Lord," says Jesus with His disciples at the feast table on the last day. "O Adonai, we pray, give us success. Blessed is he who comes in the name of the Lord. We bless You from the house of Adonai. The Lord is God, who has made His light to shine upon us (Psalm 118:25-27). Amen." They rise. Thomas is the last to stand up, remembering the tragedy that happened the last time Jesus preached in public. The group boards a ferry across the Jordan as they journey toward Jerusalem for Jesus to preach at the temple.
    As they enter its first court, Jesus leads His disciples toward a sheep pen there. He tells them, "Listen carefully, He who does not enter the sheepfold by the door climbs in by another way. That man is a thief and a robber, hmm? But he who enters by the door is the shepherd of the sheep (John 10). The sheep hear his voice and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him because they know his voice." Jesus leads His disciples away from the pen and towards large courtyard steps. Pharisees managing that pen of sacrificial lambs watch Him carefully and suspiciously.
    Jesus sits on a step and continues, "They won't follow a stranger, but they will flee from him, for they do not know the voice of strangers." Nathanael says, "I'm not sure I'm following you." Peter asks Jesus if He can make this figure of speech plainer. Jesus responds, "This is important: I am the door of the sheep. All who came before Me are thieves and robbers, but the sheep did not listen to them." One of the Pharisees orders the other to get their supervisor, Ozem. Jesus repeats, "I am the door. If anyone enters by Me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. I am the good shepherd. The good shepherd lays down his life for his sheep. He who is a hired hand and not a shepherd, does not own the sheep. He sees the wolf coming and leaves the sheep, and the wolf snatches them and scatters them." Judas, instead of paying close attention to Jesus's words, notices a ring of Pharisees gathering around them. 
    "He flees," continues Jesus, "because he is a hired hand and cares nothing for the sheep. I am the good shepherd. I know My own and My own know Me, just as the Father," pointing upward, "knows Me and I know the Father, and I lay down My life for the sheep." Ozem says to his fellow Pharisees about Jesus, "He fits the description of a man we're looking for." Jesus says, "And I have other sheep that are not of this fold. I must bring them also. They will listen to My voice." Ozem interrupts, "Other sheep not of this fold--are You referring to Gentiles?" Jesus, ignoring him, says, "So there will be one flock, one shepherd. For this reason the Father loves Me because I lay down My life that I may take it up again." Gedera the Sadducee shouts out at Jesus, "That's not real: there is no resurrection!" Zebediah the Pharisee adds, "At least not one that any mortal man could have authority to enact for himself, once perished." Judas, agitated, says to Peter, "We need to do something." Peter calmly tells him, "Just pay attention." Judas, ignoring him, says to Matthew, "How can we pay attention when these men keep talking and insulting Him?"

    Jesus calmly asserts, "No one takes My life from Me, but I lay it down of My own accord. I have authority to lay it down and I have authority to take it up again. This charge I have received from My Father." Angry Pharisees shoot out questions: "What is Your charge?" "Who is Your Father?" Judas tells them to be quiet so they can listen to their rabbi. Ozem says harshly, "Those are not the teachings of any credible rabbi, but of an insane person." Judas starts arguing but Peter orders him to get back and listen. 
    Ozem huddles the group of religious leaders and says, "I didn't see His face when I went to the Decapolis to investigate, but Jesus of Nazareth is the man who broke bread with the mass of Gentiles there." Gedera protests, "The heretic in Shammai's creed is said to be a well-spoken and remarkable teacher." Pointing to Jesus he says, "Those were the ravings of a madman." "Or someone demon possessed," says another. Zebediah insists on knowing, "What does He mean by My Father? Certainly He's not speaking in the manner of God through the prophet Isaiah, 'But now Adonai, You are our Father, we are the clay. You are our potter'" (Isaiah 64:8). Ozem insists that text refers only to Israel, but Zebediah and Gedera recall that Shammai's report hinted at claims of Messiah so Jesus means something more. Ozem states that he was too late to capture Jesus after the feeding of the 5,000+, but is determined not to be this time. They all turn from their huddle, but observant Jesus has already removed Himself and His followers from their sight.
    Jesus is walking past stone cutters working at an upper level in the temple complex. As He and His disciples pass through the columns, Ozem and the other religious leaders catch up to them and call out, "You! You're Jesus of Nazareth, aren't You?" Jesus and His disciples turn to face them. Jesus steps forward. Zebediah says, "How long will You keep us in suspense? If You are the Christ, tell us plainly." Jesus answers, "I told You and You did not believe." "When?" asks one. "Blasphemer!" asserts another. Jesus tells them, "The works I do in My Father's name bear witness about Me, but you do not believe because you are not among My sheep." Zebediah, enraged, calls out, "You would utter such a profanation amid the pillars of Solomon's Porch?" "My sheep hear My voice," Jesus asserts, "and I know them and they follow Me." Gedera tells his colleagues, "He just said He is the Christ and we did not believe! This blasphemy is enough for capital punishment and we are on temple grounds." Zebediah calls out, "Stones! We need stones!"
    While they run to the stonemasons for stones, Jesus continues, "I give them eternal life, and they will never perish, and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all and no one will be able to snatch them out of the Father's hand. I and the Father are one." The leaders start pelting Jesus and His disciples with stones. One of them strikes Big James on the head as he tries to protect Jesus, who calls out, "I have shown you many good works from the Father! For which of them do you stone Me?" Zebediah says, "Good works? It's for blasphemy because You, being a man, make Yourself God." Jesus responds, "You call Me a blasphemer because I said, 'I am the Son of God'?" Zebediah insists anyone saying that must be punished by death according to the Law of Moses. Jesus laughs and says, "You know little of the Law of Moses," who said in Deuteronomy 18:15-22 that the Lord Himself would raise up a Prophet like him from their own people whom God would require them to listen to. 

    The religious leaders call out for the temple guards. Jesus's disciples get Big James on his feet and move Jesus and themselves out, catching and blocking stones. Jesus turns and tells the leaders, "If I am not doing the works of My Father, then do not believe Me, but by My works you should understand the Father is in Me and I am in the Father." The religious leaders charge at Jesus, but Peter and Zee muscle them away until "He escaped from their hands," as John 10:39 records.
    The next verse tells us that He went away again across the Jordan River. This time Jesus and His disciples are on the run and staying out of sight, swimming through the Jordan instead of taking a ferry ride. They arrive in a harried state back at their inn, as we saw in the beginning, tending to Big James's head wound on the long table and hampered by their wet clothing. Zee hears noises outside, but thankfully it is Zebedee. John, surprised, asks his father if everything is all right. Zebedee says, "You tell me: you're soaked and bleeding." John leads him to James. Both sons reassure their father and start filling him in.
    Jesus picked up the note on the table when they came in and sat down still and quiet after reading it. Mary notices. He hands her the note. Mary reads it and quietly announces to the group, "Lazarus is dead" (John 11). Thaddaeus hears and quiets the room. Mary tells them again that Lazarus has died and Judas says, "Peter, you told us Rabbi said ..." but Peter cuts him off and approaches Jesus, saying, "Rabbi, may God give You comfort among the mourners of Zion and Jerusalem, but I thought You said his sickness wouldn't lead to death." Jesus announces, "We will go back across the Jordan into Judea." Peter objects, "Rabbi, just hours ago, they tried to stone You." Jesus tells them, "Our friend has fallen asleep, but I will go and awaken him." Nathanael and Judas are confused by sleep as a metaphor for death, but Big James is not, saying, "Asleep, like that little girl," a reference to the raising of Jairus's daughter (Mark 5:37-43). Peter says, "Rabbi, tell us what You intend to do." Jesus responds, "Lazarus has died, and for your sake I'm glad I was not there so that you may believe. You're about to be given firmer grounds for which to believe." Matthew asks, "What does his death have to do with our belief?" Jesus says, "Come with Me and you will see. Everyone put on dry clothes. The sun will soon rise." Thomas replies, "If we're going back into Judea, it might as well be to the house of Lazarus that we might die with him."
    The disciples move slowly and painfully to obey what Jesus said about dry clothing. Mary notices Jesus in pain, saying to Him, "John and Zee weren't able to shield You from every stone. Where does it hurt?" "Everywhere," answers Jesus, "inside and out." "I hurt inside too. Why?" asks Mary. "Because you've been listening," says Jesus. He gives her a nod of appreciation before heading upstairs to change.
    Zebedee and John help James to sit up. John asks if he can walk on his own. Zebedee says, "Boys, I have to talk to you about something." John wants to know if their mother is all right, saying, "You haven't explained why you came here without sending word." Zebedee tells him, "We couldn't risk the dispatch being intercepted." Before explaining further, he finds out who stoned them and why and asks if it seemed premeditated. John answers, "No, they drifted over to us and overheard Jesus teaching." Zebedee puts a hand on each son and tells them, "Jairus received a letter from a source within the Sanhedrin. What just happened to all of you is about to get worse."












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