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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.
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."
