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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.
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