Monday, November 25, 2024

Illustrated Summary of The Chosen: Season 4, Episode 5: Sitting, Serving, Scheming

Watch this episode on the free Chosen app.

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Peter, approaching the box, says, "I don't go by Simon anymore so whoever sent this is working with outdated information.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

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

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

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

at

No comments:

Post a Comment