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This episode opens with a flashback to 4 B.C. A radiant young woman is being escorted on the back of a donkey by an older couple traveling on foot. The older woman, Tzofi, is speculating on why this young woman from Nazareth is traveling alone to visit relatives. Her husband cautions her to keep quiet and not ask questions of paying customers. Tzofi, ignoring him, says, "Sometimes when a 'virgin' gets sent away to stay with relatives for awhile, it's because she's not!" Her husband rebukes her for her crudeness but is soon relieved from his embarrassment since he can now announce the young woman's stop: the hill country of a town in Judea.
The older man helps the young woman come off the donkey's back. She thanks him and says to the man and his wife, "May God go with you on the rest of your journey." She smiles expectantly as she looks up at the town on the hill. The next thing we see is her knocking on the door where an elderly woman is working in her kitchen. She calls out, "Elizabeth, Zechariah, Shalom! I'm here!" Elizabeth turns, revealing an obvious pregnancy—a shocking sight since she looks to be about 80—but Elizabeth gasps and grabs her belly with a look of great joy as she makes her way to the door. Her husband, Zechariah, reaches it first, but it soon becomes apparent he is mute. "Uncle?" says the young woman in confusion. Before he can write an explanation on his chalkboard, Elizabeth comes running out the door with her arms open wide to receive their special guest.
Elizabeth tells her, "He can't talk right now. I'll explain later." She leads her young cousin to take a seat outside but is too excited to sit herself, pronouncing, "Blessed are you among women, and blessed is the fruit of your womb!" Those are words spoken to Mary, the mother of Jesus, in the earliest days of her pregnancy, as reported by Dr. Luke in the opening chapter of his Gospel (Luke 1). Mary, surprised, says, "Wait, how did you know?" She catches herself when noticing her very elderly cousin's pregnant belly and says, "Ah, I suppose nothing should surprise me anymore!" Elizabeth says humbly regarding her own miraculous pregnancy, "Something better than that is happening! Why is this granted to me that the mother of my Lord should come to me?" Mary wants to know if the messenger angel who came to her told Elizabeth about her pregnancy. Elizabeth explains, "When I heard your voice, just the sound of your greeting caused my baby to leap for joy. And blessed are you who believed there would be a fulfillment from what was spoken to you by Adonai!"
Regarding her husband, Elizabeth explains, "The messenger came to my husband but Zechariah said, 'I don't believe it.'" Mary says, "When my messenger told me about your news, I was so happy, knowing how long you'd suffered. I want to hear all about it!" Elizabeth responds, "The reason Zechariah could not speak with you is that he did not believe the message from God about me. I feel bad he has to go through this, but I must admit I sometimes don't mind the quiet. He wrote down for me what was spoken and I memorized every word." When Elizabeth tells Mary that the angel said her baby's name is to be called John, Mary inquires, "Not Zechariah? Why John?" Elizabeth answers with these quotations from Isaiah 40 and Malachi 4: "Perhaps he will not be a priest like his father, a different path for God, for Zech was also told that John will turn many of the children of Israel to the Lord their God, and he will go before the Lord in the spirit and power of Elijah to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, and to make ready for the Lord a people prepared. To prepare the way for ...." Elizabeth finishes by gesturing toward the Child in Mary's womb. "Oh, there he goes again!" says Elizabeth, inviting Mary to feel little John leaping for joy inside her. "It's like he can't wait to get started!"
In the present day, about A.D. 29, a young dancer is being worked hard by her teacher. She obeys what he says without complaint, almost like a puppet. When the demanding teacher is finally content, Queen Herodias steps out from the shadows and says, "Not yet. It must be perfect."
In Capernaum Zebedee and his sons are loading his cart with the firstfruits of the olive grove he invested in to support Jesus's ministry. He is being very careful in his supervision, saying, "These jars cannot break. Our very first press: the sacred firstfruits, holy to Adonai. This will be used in sacrificial offerings as a pleasing aroma to Adonai." James reminds his father they have an appointment within the hour and invites him to invoke a blessing. Zebedee responds, "Ah, of course! As best I can remember: 'Blessed are You, Lord, our God, King of the universe, who is good and bestows good. Let the favor of the Lord, our God, be upon us and establish the work of our hands upon us. Yes, establish the work of our hands.'" James and John smile at their abba, blessed by the obvious sincerity of his prayer. John comments that Zebedee is starting a new act by seeking his first paying account for this new profession. Zebedee quips, "Comedy or tragedy?" James says, "I guess we'll find out."
Appearing almost simultaneously in the street in another cart is Ramah, a faithful disciple of Christ whose return has been eagerly anticipated. Tamar notices her arrival and receives her with joy. Word spreads fast, for by the time Zebedee and his sons are ready to leave for their appointment, Barnaby and Shula arrive, wanting to see Ramah and arrange for her intended, Thomas, to visit her with their serving as chaperones. Zebedee informs them that Ramah is in the mission house, Matthew's opulent house from his tax-collecting days that he donated to the ministry. Barnaby and Shula can hardly contain their joy to help this young couple be together!
We soon see another faithful disciple of Jesus, Joanna, "the wife of Chuza, Herod's household manager." That Herod is Herod Antipas, whose birthday is about to be celebrated. Joanna enters her lavish quarters cautiously, looking around before taking a cloak from a wardrobe cabinet. As she exits, she looks over her balcony at the preparations being made in the courtyard for the birthday party that evening. Joanna cringes when she hears her husband call out her name from within their quarters. When Joanna was introduced in season 3, we were told she became interested in the teachings of John the Baptizer, and then of Jesus, after John rebuked Herod Antipas for his unlawful marriage to Herodias, the wife of Antipas's brother Philip.
Joanna answers, "Chuza, I'm here." He comes out to her by the balcony. She wants to know what he is doing there in the middle of the day and he asks her the same question, observing that she hasn't slept there for weeks. "I wonder why that would be," Joanna answers with sarcasm. Chuza responds, "Listen, I don't want to fight. I came to make sure you're fine for the banquet tonight." Joanna, instantly suspicious, asks, "Why wouldn't I be?" He says hesitatingly, "Let's just be sure to have a good time tonight. Cooperate, regardless how the evening goes." Joanna insists on knowing what he means, observing that he is not a good liar. Chuza says the same about Joanna, adding, "We know you've spoken privately with the Baptizer." Alarmed, Joanna demands to know who sent him. Chuza answers, "Never mind. I just wanted my wife to ..." Joanna interrupts, "Don't say have a good time again because we both know that since you met Cassandra, you don't care about that. Is Herod doing something about John?" Chuza says, "No. Herod finds John entertaining and interesting. You know that." "Yes," says Joanna, "And I know it would be unwise for him to do something rash when the people consider him a prophet." Chuza replies, "I'm aware of your support for him. Just smile and pretend tonight." Joanna informs him she has had a lot of practice doing both and walks away.
Simon the former Zealot (Zee) shows Judas how to do laundry, surprised that Judas has never done it before. Judas explains that he and his former business mentor, Hadad, always had their laundry sent out, adding, "I had to divest my shares in the company in order to follow Jesus." "Wise choice," says Zee. Judas says that is an understatement and inquires about the ingredients in bottles they both have, sounding disgusted when Zee answers, "Some salts, oil extracted from plants, and animal fat." Zee instructs Judas to sprinkle some of the contents into their buckets filled with water and dirty clothes, and stir it all well. Then he says, "Take the garment out and dip it into the source water." They are in Capernaum by Lake of Gennesaret, also known as the Sea of Galilee.
As they do the first rinse, Judas suggests, "If our funds weren't so low, we could hire people to do the wash, giving us more time to get to the real work and expand the ministry." Zee asks, "How would that look to people?" "Like we're maximizing the time and resources to our task of building the Kingdom of the Messiah," Judas answers. "So you think the followers of Jesus will not do mundane tasks?" Zee inquires. "This is what the people we talk to do: laundry. If we appear appear too lofty or important for daily tasks, we will no longer be relatable." Then he instructs Judas to ball up the garments and knead them hard against a rock to get the water out and dislodge any dirt collected in between the fibers.
Judas, looking increasingly allergic to hard work, returns to their conversation: "I'm not saying there might be a perception problem, but we could cross that bridge when we get to it. For now we could do more if we had more funding." Zee reminds him about Zebedee's olive oil business, but Judas points out it hasn't brought in income. "Yet," corrects Zee. "Judas, you are learned, but you are not wise. You have dedicated your life to a Teacher, yes?" Judas, obviously not happy with the rebuke, responds, "He walks on water and commands the wind and waves. But, sure, He is a Teacher." Zee continues, "You are overlooking His lessons to find fault in something you don't understand. There is a lesson in everything He shares and asks."
"Fine," says Judas. "Where do I start?" Zee answers, "You rinse away what was scrubbed out. You are making the garment new again." Then he demonstrates his favorite part of the laundry process: repeatedly smacking the garment hard on rock to remove the most stubborn bits of what was there before and make it easier to dry. Judas laughs and says he now knows why Zee's clothes always smelled clean, even with all the exercises Zee does, learned from his time with the Zealots. Zee comments, "Well, I have to do something with my physical strength now that I don't need it anymore, or at least the way I thought I would." Judas pounces on this opportunity to make a point: "You see? You have it too: an old way of being in the world, and you left it behind, but you can't really shake all of it so you've adapted it." Zee says, "I'm not sure I follow." Judas explains, "I left behind a way of life, and even though I'm living radically different from before, I just can't stop seeing how we could be doing things faster and more efficiently."
As they engage in a third and final rinse of their garments, Zee asks an important question: "Were you asked to run it more efficiently?" "No, just to keep the purse," answers Judas. "Then keep the purse," says Zee. Judas, with increasing agitation, reminds him of when Jesus fed the multitudes: "Some were just far from home with nothing to eat. If we had taken up a collection of just 10 percent of the 5,000, accepted just a fraction of people's offerings of gratitude from those who could afford it, we wouldn't be in such dire straits waiting to do important work until revenue kicks in from Zebedee's olive oil!" Zee, standing up and squeezing out the excess water from his laundry, calmly replies, "If Jesus wanted to take up an offering, He would have, but He didn't. You're asking why He didn't do it the way you would have done it before you met Him." They walk toward the clotheslines.
Judas says, "The old me would have sold the loaves!" Zee tells him, "You should be asking to whom His charity was a lesson." Judas says enthusiastically, "I believe His words and His lessons. They changed my life, but they're not where this ends. He's the Messiah, Zee." "I know," says Zee, stretching his garment on the clothesline. "Do you?" presses Judas. "If He is the son of David and if He is to fulfill Isaiah's prophecy that the mountain of the Lord's house shall be established on top of the mountains, and be exalted above the hills and all nations flow to it, it's time to move faster! He won't be king by amassing no resources or power. It's unheard of!" "He's unheard of," Zee replies. "Prophesied but never seen before now."
Zee points to Judas's garment on the clothesline, observing, "It's still dirty, Judas." Judas makes lighthearted excuses, but Zee smiles and says calmly, "Put your ingenuity into it, Judas. Jesus asks us to get it done. There is a reason." "Are you sure about that?" asks Judas. "Because I'm pretty sure clean clothes have their own virtue." "It will become more clear," says Zee with quiet authority. "When I was new to this, I had some tough lessons to learn, believe me." Judas balls up the dirty garment and heads back to the water, inquiring about the laundry soap: "Animal fat? Wouldn't there be chunks?" "No," explains Zee. "It's heated and melted and run through a sieve to separate the solid from the liquid fat, sort of like when you sift wheat to get rid of the impurities, and separate the good grain from the bad," echoing teaching from John the Baptizer and the Lord Jesus.
In front of the Capernaum synagogue Zebedee, his sons, and Tamar arrive with the holy anointing oil. Jairus, the synagogue administrator, greets them warmly and commends them on their punctuality. Rabbi Akiva steps out and informs Jairus there isn't time for pleasantries. He has been consistently hostile toward Jesus and His followers. Referring to Tamar as the woman, he insists she remains outside. Tamar informs him she helped craft the oil. Zebedee attempts to smooth things over and James offers to wait outside with her.
Inside at a long table Jairus and Akiva are joined by Rabbi Yussif in examining Zebedee's oil samples. Akiva asks Zebedee, the perfumer, to confirm that his holy anointing oil was made according to the formula laid out by the Book of Moses. Zebedee quotes Exodus 30:23-24 to the letter, with a synagogue fact checker verifying that: "Of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250 and 250 of aromatic cane, and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil."
Yussif, examining the oil sample in his hand, comments, "Extremely well racked and purged!" "It's clear and bright," adds Jairus in plainer terms. "It does stay on my fingers," says Akiva. Zebedee attempts to explain about his oil's viscosity, but Akiva cuts him off, demanding to know from Jairus why they are considering a new oil supplier. Jairus explains, "Our current vendor travels a great distance from Judea." That's because his oil comes from the Gethsemane groves near Jerusalem, says Akiva, asserting, "There are none better." Yussif interjects, "Rome has demarcated Judea as a separate province from Galilee." Jairus adds, "They imposed an import tax on goods from Judea." Yussif continues in concert, "In addition to the tariff, we currently also pay for shipping and labor. Zebedee is local." Akiva asks him, "You will never charge us a shipping fee?" Zebedee confidently answers, "Never, Rabbi. I will put it in writing."
Yussif humbly says to Akiva, "I don't know much about economics, Rabbi, but supporting a local small business can help Capernaum ..." Akiva impatiently states, "You may drop the facade, Yussif. You honestly think I don't know who your father is?" After an awkward pause, Jairus speaks up: "Yussif makes a point: this is about responsible stewardship. I am the chief administrator of the synagogue." Bringing his hand down flat on the table, he states, "The matter is settled. Zebedee, congratulations on fine work." Akiva responds, "Let the record state that I voiced reticence at the notion of abandoning the Gethsemane vendor so that future generations will know that at least one person advocated for preeminence of tradition and precedent over finance and practicality." Jairus willingly instructs, "Please reflect the rabbi's dissent on the record. Zebedee, please accompany me to my office where we may discuss a fee structure."
Back at Herod's palace, the birthday preparations are moving along. Joanna, now cloaked, ignores them as she walks in a determined stride away from the scene. Making markings and measurements in the center are the exacting dance instructor and his assistant. Queen Herodias approaches. The instructor tells her respectfully that he believes they are ready. She replies, "I am sure you are. We must make sure that Salome is. Go, lead her through it one more time." The teacher responds, "If I may, we are pushing her too hard. We must rest her before ..."
Herodias interrupts him to reiterate and explain her strategy: "It must be perfect. We must overwhelm Herod. I will do it with drink and you will do it with her performance." In unguarded candor the instructor replies, "My queen, I know the Baptizer insulted you, but there are ..." Herodias interrupts again: "Insulted. Do you believe my marriage to the king is wicked? Do you believe I should be returned to that pauper, Philip, and his meager Judean territory and give up my marriage to Antipas, who rules the entire region? If the Baptizer's comments in front of the whole royal court were just an insult, as you put it, why not endorse him? Perhaps I should just ignore this little insult and allow for the entire region to publicly rebuke all of my decisions." Looking thoroughly alarmed, the instructor says before dashing off, "I apologize, my queen. I will work with Salome right away."
Joanna is in Herod's dungeon, making her way down to John the Baptizer's cell. She catches the eye of the guard, but he holds out his palm to stop her advance, saying, "No visitors today." Joanna learns that John, whom he calls a high-profile inmate, is being transferred to a cell near ground level so that the prison officials are ready to take action at a moment's notice. Joanna attempts to bribe the guard to see John anyway, but he tells her, "Sorry. That won't work today, I'm afraid." She asks what is happening and he volunteers, "I can't be certain, but usually this sort of thing means the inmate is about to be freed or executed." Joanna asks by whose orders and presses a whole bag of money into the guard's palm. He accepts the money and tells her the orders are from Herodias.
As Joanna sees John being led in heavy chains, she calls out, "John! Something's happening! There's a plot: they're going to kill you!" The guard restrains Joanna from getting any closer. John says loud enough for and everyone to hear the words Jesus sent to encourage him: "The blind see, the lame walk, lepers are cleansed. The poor have Good News preached to them." Then John repeats the words Malachi and Isaiah prophesied about his own role: "The hearts of the fathers are turned to the children, and the disobedient to the wisdom of the just. The way of the Lord is prepared." John is obviously at peace and full of faith and confidence in God.
Thomas and Ramah are sitting together on a Capernaum dock under the watchful eyes of their loving chaperones, Barnaby and Shula. Both are grinning ear to ear, delighted to be in one another's presence again. Thomas initiates their conversation: "Finally separate enough to have a moment together!" Ramah looks appreciatively toward their chaperones, saying, "Bless Barnaby and Shula!" Thomas continues, "Before we went away to the Decapolis and everything happened there," meaning the feeding of the multitudes and Jesus's walking on water, "which, to be honest ..." Ramah, understanding, ventures to say, "From what I've heard, you're probably having a bit of a hard time accepting." Thomas laughs and suggests, "I'm getting better at accepting things I cannot explain?" Ramah agrees: "You are. You are not the same man from the wedding at Cana."
Thomas brings up the subject of someone who is still the same man he has always been: Ramah's father, Kafni. He says eagerly, "Tell me, how did it go? Talking to him after I left." Ramah's silence and the sad look on her face leads him to say with compassion, "He loves you very much. There is no denying that. And he knew what I was going to ask him (for Ramah's hand in marriage) before I fully did. He made that clear back in Samaria." "Nothing gets past him," observes Ramah. "Kafni's a hard man," says Thomas. Ramah agrees, but says she was hoping her father would let her grow up. Thomas focuses on the central issue: "He finds Jesus objectionable and disagrees with our choice to leave the profession and follow Jesus. I truly love you, Ramah. There's got to be some way to make this work."
Ramah instantly perks up, for Thomas just said what she was waiting to hear: "I was hoping you would say that! I have an idea: I've carefully researched every detail, every rabbinic tradition. In the Halakah, in the event of an absentee father or exceptionally uncommon circumstances, which I believe our following of Jesus constitutes, there is a special dispensation for validating a marriage. A male who is at least 13 years old verbalizes the formula, 'You are hereby consecrated to me according to the law of Moses and Israel.' Upon recital, the groom must give the bride some object of value. If she accepts it, she thus validates the kiddushin as a legal act, and is designated as betrothed, consecrated to him alone."
This is a welcome surprise for Thomas. "Is that it?" he wonders. Ramah further explains, "The formula must be spoken in the presence of two competent male witnesses, one representing the groom and one representing the bride." Thomas says, "I will ask John to be my witness." (John was his partner on the two-by-two mission Jesus sent His apostles out on.) Ramah adds, "We both know there really is only one man who can represent me." They both say at the same time "Jesus" and agree to ask Him and to draw up the contracts. Thomas surmises, "I assume they must be signed by a rabbi who can confirm the circumstances are indeed extenuating and unique," obviously Jesus again.
Laughing happily Thomas still wonders, "Can this really happen within our faith? It feels right, but is it? I suppose this wouldn't be the first unorthodox betrothal in the history of our people. Esther married a Gentile king, which saved Israel; David didn't wait for his father to pick his bride; even Jesus told us about His parents' unconventional arrangement." Ramah respectfully interjects, "Thomas, we don't compare to them, but we do have Jesus to ask. He can decide."
One thing Thomas decides they will do differently is he will propose marriage to Ramah rather than her to him, as King David's ancestress Ruth did under unusual circumstances. He then asks her, "Will you forever walk with me, and read with me, and rattle off endless rules and extenuating circumstances with me?" Ramah pauses, feigning uncertainty, then joyfully bursts out, "Yes!"
Thomas grabs her hand, but Ramah and Thomas quickly let go with apologetic laughter when Shula lets them know she saw that. Barnaby sympathetically comments, "Ah, my boy—the one time I wish she still couldn't see!" (Jesus recently healed Shula's blindness.) "It's all right," Thomas says. "We're getting married!" Shula, in mock seriousness, says, "I had one job!" and gives Barnaby a playful slap.
It is night and King Herod Antipas's birthday party is in vivid motion. We are sped through sights and sounds of ancient Near Eastern royal entertainment: roaming snake charmers; flame throwers, jugglers, and twirlers; exotic animals; scintillating music; uproarious laughter; lavish food and drink; trite conversation. Among the revelers are Chuza and Cassandra, who have a clear view of the high table, where Herodias is seeing that Herod's cup is regularly filled.
Chuza's wife, Joanna, is having a very different experience. She is speeding away inside a horse-drawn carriage, reciting the Lord's Prayer, which she learned from Jesus at His Sermon on the Mount.
A gong signals that the featured entertainment is about to begin. Herod's attendants are not sure their inebriated sovereign can make his way unaided from his dining spot to where a special chair is set up for prime viewing, but he somehow manages. A herald announces with gusto, "Honorable guests, noblemen, military generals, commanders, and leading men of Galilee: I present to you, for the king's pleasure, and in the venerable tradition, a special offering by Salome, daughter of our most high queen, Herodias." The crowd applauds as Salome slowly walks onto her stage with Herod's eyes transfixed upon her. Cassandra coos, "Ooh, exciting! I wonder what Herodias's angle is." Chuza says, "I have a feeling I know, but let's wait and see. You know that if Herod is pleased, he can't say no to anything."
When Salome is in position, Herodias gives a slight nod and the spellbinding music slowly begins. Salome's body sways with it in an intoxicating manor, but with precise movements that build up in intensity and energy. All seems to go according to plan, with Herod obviously entranced by Salome's skillful dancing, except the finale: Salome stands panting, contrary to the controlled finish bow that was rehearsed. Silence prevails with all eyes on Herod. He puts down his goblet and applauds Salome, everyone else joining in. Herod says to her, "Ask of me anything you wish for, and I will give it to you." Salome calmly inquires, "Anything?" "Up to half my kingdom," replies Herod. Herodias nods towards her daughter, who steps up close and whispers inaudibly into Herod's ear. Herod looks concerned.
Going back to around 4 B.C. after the birth of John the Baptizer, we witness a happy gathering around the 8-day-old baby and his elderly parents, Elizabeth and Zechariah. The rabbi leads them in the customary prayer, saying, "Blessed are You, Adonai our God, ruler of the universe, who has sanctified us through Your mitzvot [Commandments], and has commanded us to bring our sons into the covenant of Abraham, our Father." Everyone present responds, "May this little one grow to be great."
We see present-day John the Baptizer slowly being led in his heavy chains through the prison, but we hear the continuing prayer of the rabbi from Baby John's bris (circumcision), along with interspersed scenes from the past: "God of all our ancestors, sustain this child. Let him be known among the people and in these parts as Zechariah, son of Zechariah and Elizabeth." Elizabeth immediately offers a correction: "No, Rabbi. Per God's command, his name will be John."
The Baptizer is led into a large room where he sees a chopping block at the end. Guards on either side walk him toward it, one of them sweeping John's leg to make him fall to his knees. John's hands slowly move across the block's many notches. A new scene pictures Jesus sitting outside a lean-to tent near dawn with His head covered. He appears distressed.
John, by the chopping block, notices a Roman soldier polishing a large platter. He says, "Oh, that's a nice plate. Silver?" The soldier answers, "Only the finest: only intended for a royal wedding banquet, requested by King Herod himself." John laughs quietly to himself. The soldier hears him and asks, "Why are you laughing?" John replies, "I've never been to a wedding banquet, but I'm on my way to one." "What's that mean?" asks the soldier. "Oh, never mind," says John. "You wouldn't get it." The Roman official presiding over the execution now speaks: "Are those your final words?" John laughs quietly again, the soldier continues polishing the platter, and the official writes down John's last words. Meanwhile we see Joanna in her carriage at dawn a few miles from Capernaum.
Back at John's bris, the rabbi says, "Elizabeth, none of your relatives is called John. Zechariah, what is this about? Is she doing this because of what happened to you?" Zechariah starts writing on his chalkboard.
Jesus is praying by His tent. We see a young man at dawn in the background looking at him. He calls out, "Jesus the Nazarene." Jesus recognizes the man as Avner, one of the disciples of John the Baptizer who was sent with a question for Jesus. Avner does not return Jesus's greeting of peace. He looks somber.
Zechariah finishes writing on his tablet and shows it to the rabbi: "His name is John." As Luke's Gospel tells us, immediately the mute was no longer mute. His mouth was opened and his tongue loosened. Zechariah blesses God, saying, "Blessed are You, Lord our God, King of the universe!" Elizabeth, wide eyed, hands him Baby John.
At the end of his earthly life, John watches as the soldier lays the polished platter over a bronze bowl on the other side of the chopping block. He holds up the rope by the block and John lowers himself down as the soldier straps him in position for the hooded executioner standing by with his axe. The official reads, "John, son of Zechariah and Elizabeth of Judea, here on this day, by order of Herod Antipas, the tetrarch: you are hereby sentenced to death by beheading." As the soldier walks away, John turns his head to look out the large window nearby. In the dawn's light, he notices a solitary lamb. He smiles and says thank You to God, remembering "the Lamb of God who takes away the sin of the world." The executioner swings his axe.
Avner looks on respectfully as Jesus mourns with feeling in the traditional way, tearing His garment, pounding a fist on the ground, and heaving heavy sighs as He weeps on His knees. "Oh, John ..." He laments.
Joanna's carriage reaches Capernaum about the time Jesus's disciples are gathering outside. "What's the morning report?" asks Simon. They tell him the ones with the news aren't back yet, referring to Zebedee and his sons regarding their hoped-for contract to provide holy anointing oil to their local synagogue. Happily, James and John arrive just then with the good news that they got the account. John then draws attention to Thomas and Ramah, saying, "Abba wasn't the only one trying to close a deal yesterday ..." Thomas smiles and says, "You can ask her." Simon says to Ramah, "Well, out with it: how did it go?" She nods her head and says yes. The joyful disciples applaud and give hugs, expressing wishes of mazel tov.
While this is going on, Matthew notices an elegant Roman woman getting out of her carriage. Mary also sees the Roman woman and recognizes her. She and Matthew walk in her direction. Joanna shows a paper to a woman standing by, who points at a nearby house. Joanna pounds on the door of that house and calls loudly for Andrew, which attracts the attention of the other disciples.
Cradling Baby John in his arms, Zechariah announces to the gathering, "Blessed be the Lord God of Israel, for He has visited and redeemed His people, and has raised up for us a horn of salvation in the house of His servant David, as He spoke by the mouth of His holy prophets from of old: that we should be saved from our enemies and from the hand of all who hate us to show the mercy promised to our fathers, and to remember His holy covenant, the oath that He swore to our father, Abraham." Elizabeth, hands clasped fervently, listens with awe and joy. The rabbi lifts his eyes toward heaven.
Andrew opens the door and is pleasantly surprised to see Joanna, but when he observes her sorrowful expression, he realizes she brings bad news about John the Baptizer. Joanna cannot bring herself to speak as she looks at Andrew. Before her tears flow, she shakes her head no and looks down. Andrew shakes his head and then his right hand, saying, "No, no, no." Joanna shakes her head again and says, "I'm sorry." Andrew sits down by the front of his house in obvious shock, which draws the other disciples toward him and Joanna. Simon hugs his brother and raises him slowly to his feet. Andrew steadies himself and says, "We knew this day would come. We should have been prepared." John the apostle speaks up: "We were. John came to prepare the way. And he did. He was not the Messiah, but John came to bear witness that He would be here soon." That truth strengthens everyone. They think they need to tell Jesus, but He finds them first. One look at Him tells them He already knows what happened to John the Baptizer, His cousin and faithful forerunner.
Zechariah concludes, "To grant that we, being delivered from the hands of our enemies, might serve Him without fear in holiness and righteousness before Him all our days." Holding up newborn John, Zechariah prophesies, "And you, child: you will be called prophet of the Most High, for you will go before the Lord to prepare His ways, to give knowledge of salvation to His people in the forgiveness of their sins because of the tender mercy of our God. Whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace" (Luke 1:67-79).
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