Fast-forwarding again for a bit to the Upper Room of their Last Supper together, Jesus is with all 12 of His apostles and has just said that one of them will betray Him. This episode begins with Him having temporarily left the dinner table to pour a glass of water for Himself. Noticing that His breathing is labored and His hands are trembling, Little James offers to pour it for Him. Jesus accepts gratefully. Thaddaeus is with them. He says to Jesus with a trembling voice, "Master, I would never betray You, but if there's something You know that I don't and it's me, tell me and I'll throw myself out of this window!" Jesus tells him in a very matter-of-fact tone, "Don't do that, Thaddaeus."
During this break, the apostles have gathered into small huddles, discussing Jesus's shocking statement. Simon "Zee," the former Zealot, recounts, "He said someone around the table." Philip says to him, "Yes, this is unthinkable. Whom do you think could possibly betray this fellowship, especially now?" Judas, chewing on his hand nervously, asks, "Could it be Thomas? I mean he's been so angry for so long." Zee observes, "If it's him, he hasn't done a good job hiding it." Looking at Judas, he adds: "You haven't exactly been happy either." Philip says to Zee, "Careful." Judas clasps Philip's arm in thanks and tells them, "I want Jesus to unite our people, and show more of His power. Lazarus's raising from the dead did not upset me the way it did Thomas." Philip urges, "Please, we cannot let this tear us apart."
Thomas walks over to Jesus and says, "Is it me, Rabbi, because of Ramah? Is my anger the betrayal?" Jesus places a reassuring arm on Thomas's shoulder and says, "You have been faithful in spite of your anger." Thomas weeps and says, "I'm trying to be." "I know," says Jesus gently.
In another huddle, Nathanael says, "It has to be someone in this room." John asks him, "Is it you?" Nathanael fiercely asks him the same question. Andrew, upset with them, says he can't even believe they are having this discussion, but asserts, "Let's start with who it definitely is not: Peter, whom Jesus nicknamed the Rock." Then he presumes to add, "And I am the one who brought Peter to Jesus back when he was still Simon." John, following that weak line of thought, says, "Yes, and I'm sitting at Jesus's right hand." "Something He rebuked you for asking for," Nathanael reminds him. John protests, "Yet He just asked me to stay close to Him." "I have been faithful to Him without demanding a nice seat," says Nathanael angrily.
Jesus announces sternly, "Stop it, all of you. This questioning of who is the greatest is foolishness. Return to your places at the table, please. Obsessing over who is the greatest is something the pagans do. Remember, I've told you this before: Their kings love to exercise their authority and give themselves coveted titles. That cannot be you. Rather, let the greatest among you become as the youngest, and the leader as the one who serves, like I just showed you by washing your feet" (John 13:1-17). Peter says, "Rabbi, forgive us, especially those arguing about titles after what You already taught us, but please give us some grace when You just informed us one of us might betray You. What are we supposed to do with that?"
Jesus says with compassion, "I am giving you so much to understand, and I know it doesn't all make sense to you. Some of it is for today. Some of it is for tomorrow. Some of it is for the distant future. Please just trust in the Father's plan, especially with what is upsetting today. I know I raised My voice. But you are the ones who have stayed with Me in My trials thus far. I don't want you consumed with things that are of this world when there is so much more to come that is greater and more important. Consider this: I will assign to you, as My Father assigned to Me, a kingdom that you may eat and drink at My table in My Kingdom, and sit on thrones, judging the 12 tribes of Israel. So enough with the concern about today." Judas says, "The 12 tribes of Israel. One for each of us?" Peter asks, "What about the betrayer, of whom You spoke?" Jesus tells him, "You'll sort that out" (Acts 1:12-26). (Luke 22:21-30)
"Speaking of numbers," says Jesus, "let's continue with the Passover and the 10 drops of wine in remembrance of the 10 plagues on Egypt and our Exodus from it" (Exodus 7-12). Dipping their right small fingers into their goblets and onto their plates 10 times, they announce in unison each plague: Blood, Frogs, Lice, Flies, Disease, Boils, Hail, Locusts, Darkness, Death of the Firstborn." John's eyes open wide as he contemplates that last one.
One day earlier, several of the prominent rabbis are walking through Jerusalem together. Rabbi Gedera inquires, "Has the temple commerce been restored?" Rabbi Yanni answers, "There's too much damage, and many of the vendors are refusing to return." Rabbi Zebediah asks, "How will they survive? This is the most important week of the year for their businesses." Gedera says, "Some have speculated that the merchants feel insulted over being called swindlers." Yanni sarcastically comments, "Really?"
Walking with them is Ananus, son of Annas, the high priest emeritus, and brother-in-law of Caiaphas, the acting high priest. The other rabbis faun over him because of his powerful relatives. Ananus responds to their conversation, "Money is more powerful than words bandied about by radicals." The rabbis attempt to outpace each other in agreeing with him. A very different voice chimes out: "We all have setbacks. They can be hard to swallow." Barnaby, a faithful follower of Jesus, is having fun gloating over Jesus's enemies, reminding them Jesus said tax collectors and prostitutes are entering the Kingdom of Heaven before them (Matthew 21:31-32). He adds, "I know it stings a bit, but you'll get over it." Rabbi Yanni rebukes him for daring to speak like that, especially to Ananus. Barnaby, undaunted, replies, "I know how you feel: My abba chose my brother-in-law over me to inherit the family farm just because I had a limp." Zebediah commands silence, Gedera calls him an insolent fool, and Yanni protests, "His leg is fine." Barnaby shouts as they walk away from him, "It's better than fine now, thanks to You-Know-Who. Shalom!"
The rabbis are talking among themselves again. Gedera admits, "Jesus's comments about the prostitutes entering the Kingdom of Heaven before us are damning." Zebediah, a Pharisee, points out to Gedera, a Sadducee, "You don't believe in the Kingdom of Heaven." Gedera says, "It's the principle of the thing." Yanni says loftily, "Is it ever anything other than the principle of the thing?" He achieves his goal by impressing Ananus, who claps him on the back and says, "Exactly, Yannan," but his getting Yanni's name wrong sets him back a bit and Zebediah cannot resist pointing that out under his breath.
Ananus, oblivious, pontificates, "I'm starting to think you've been stirred up over nothing. We are agents of God. You must remember we are dealing with mortal beings, full of shame, frustration, fear of the unknown. They will be driven back to the known, the familiar: Tradition. Jesus's credentials are thin. From what I understand, He's a homeless tradesman. He can offer them nothing. Once this euphoria they've experienced from His unhinged screeds against us fades, reality will set back in: Taxes. Rome is not going to magically disappear because He's a compelling wordsmith. Those taxes He's telling us to pay aren't going down. Their memories will return. The actions of previous people who claimed to be Messiah have led to massacre and loss of loved ones. All we need to do is nudge them toward those painful memories. Fear will motivate them to police themselves."
"Of course," says Yanni. "This is wisdom." The others also have been agreeing with Ananus as he spoke. By this time they have reached the front door of Caiaphas's house. Before they make their presence known, Ananus tells them under his breath, "My brother-in-law has no understanding of the most basic human impulses. When he inevitably mismanages this, my father will seethe with disappointment, disdain, and regret for choosing someone outside the bloodline of the family for the role of high priest."
The door opens and out bounds his sister like a girl. She warmly greets him, saying, "Brother, I am so happy to see you!" Ananus turns 180 from his resentful expression to wide-open arms and a toothy grin, saying, "Shoshana!" They embrace and she pleasantly bids the other rabbis to come inside. Before they do, they exchange a glance with one another that acknowledges this hypocrisy. More is to come.
Caiaphas comes out of his chamber, announcing gleefully, "Ananus!" Ananus, not to be outdone, announces louder and with a broader smile, "Caiaphas!" They embrace and kiss each other on both cheeks. Caiaphas says with mock cheer, "I see you brought a congregation to this appointment!" Ananus explains, "Well, the situation calls for a congregation." "Because the two of us could not simply make deliberations as a pair?" asks Caiaphas teasingly. Ananus quotes Proverbs 11:14: "In an abundance of counselors, there is safety." Caiaphas chides, "Oh, feeling unsafe, are you?" Shoshana breaks in: "Enough, you two. Let's eat and you'll forget your squabbles."
Ananus tells his sister, "Our abba won't forget, Shosh." She turns on him savagely: "Abba wants you and Caiaphas to collaborate. If you can't do that, then stop wasting everyone's time, and get out of this house!" Yanni is stunned by her harsh transformation. "Why the need for collaboration?" Ananus says mockingly. "Your husband can't handle it by himself?" Caiaphas says in a tone of subdued fury, "I'm sorry for the long walk you've had through Jerusalem's crowded streets, but I'm afraid you've come here under false pretenses. I've already made the decision to arrest Jesus. I received approval from Annas this morning."
"Arrest Him?" says Ananus. "Then what?" Gedera points out, "Our law prohibits trials from being held on Shabbat or High Holy Days. The Passover begins tomorrow night." Yanni states, "Capital trials must last more than one day to allow for purposeful consideration on the part of the judges." Ananus says, "You're out of time, Caiaphas, even if you knew where to find Him." Caiaphas asserts, "I have operatives currently scouting His location." Ananus makes a snarky comment about that. Shoshana tells him, "Enough!"
Jesus and His apostles are heading back to Jerusalem. Peter points out with surprise, "Rabbi, look: The fig tree You cursed withered overnight!" Jesus says, "Peter, you've seen Me walk on water and you're astonished by this?" Peter replies, "I don't know. It gets me every time." Jesus takes advantage of this teaching opportunity, stopping and saying, "Listen carefully: I know you're confused about why I would curse a fig tree. Have faith. You've heard many of our rabbis talk about moving mountains: Obstacles or impossible situations that get in our way of pursuing or trusting God. And truly, whoever says to this mountain right here, 'Be taken up and thrown into the sea,' and does not doubt in his heart, it will be done for him. Whatever you ask for in prayer, believe that you have received it, and it will be yours" (Mark 11:12-24).
Nathanael says, "Sounds great." Jesus continues, "You need to understand that as you face mountains the rest of your life. But I didn't just do this to the tree to prove I can do anything. Why else did I curse this tree?" He asks Philip if he can answer. Philip replies, "Because it did not bear fruit." "But as John pointed out yesterday," Jesus continues, "it wasn't in season anyway. What was I expecting?" There is silence before Andrew recalls, "There were leaves." Jesus commends him for that observation, adding, "It's not in full season, but fruit usually comes before or along with leaves. Leaves promise fruit, even if just the beginning of growth. Yet there was nothing: This tree gave the appearance of fruit, but lacked anything good. Does that remind you of anything?"
Peter answers, "The temple." Jesus explains, "I destroyed the marketplace in the temple and cursed the leaders there for the same reason as this tree: I'm here to tear down what isn't bearing fruit. The time for that is now and you need to be aware. John, tell Me: From the moment the fig tree's branches become tender and the first buds appear, what does that tell you about seasons?" John answers, "That summer is about to arrive." "So also it is with you," Jesus replies. "The things you have seen and heard this past week are a sign to you, a signal, that what has been foretold is about to come, like the arrival of summer" (Mark 13:28-37).
He adds gravely, "I have told Peter, John, Big James, and Andrew this already, but now I say it to you all as well because I want you to prepare yourselves: You will be delivered up to tribulation and put to death. You will be hated by all nations for My name's sake. But before this, something else must happen, which I have told you about before, and yet you seem unwilling, unable, or not sober enough to absorb. As you all know, the Passover begins tomorrow at sunset. And on the first day of Passover, the Son of Man will be delivered up to be crucified." Andrew says, "Just delivered up, right?" The others say similar dismissive things in a cacophany that leaves Jesus in silence and sorrow.
In Governor Pilate's fortress, a quartet of musicians is playing a repetitive tune in an attempt to soothe the governor's wife in her bedchamber. She is sitting on her bed and looking at them with a vacant stare. Meanwhile, Pilate is at his desk in the large adjacent room, attempting to get work done, but he cannot stand the monotonous music any longer. Storming into the bedchamber, he stares at his wife and says, "Hades and Styx, Claudia, look at yourself!" She doesn't answer so he tries addressing her another way: "My love, please: What is it? Just tell me." Her eyes now engage his and she replies hypnotically, her neck occasionally twitching: "You coiled. A garden. Olives. A lion. A curtain. Horses. Broken graves." "None of that makes any sense," protests Pilate.
Suddenly Claudia leans forward and says in an urgent voice, "We must leave. Now!" "What?" asks the governor, incredulous. She goes on: "Pontius, let's leave this city and never come back!" He says, "Darling, I know you haven't been feeling well—" She leaps out of bed and insists, "We can't stay!" "Claudia," he says, "A city is not the thing causing your indisposition." When she says it's not the city, but can't say what it is, Pilate loses his patience and shouts, "I am the governor of Jerusalem! We cannot return to Caesarea Maritima during this momentous week for reasons we both know!" She yells back, "Well, I'm not the governor! Let me go. I can't be here." He says in a quiet, insistent voice, "You are my wife! How will it look to the people?" She asks, "Which do you love more: The people's perception of our marriage or me?"
Claudia grabs her abdomen and gasps, saying, "Wait. No, no: I take it back. I can't leave you behind. Who knows what you might do to Him?" "Do to whom?" Pilate asks sternly. "You have a history, Pontius," says his wife, alluding to his cruelties. "You have never had to make hard choices," responds Pilate, defensively. One looks at Claudia's angered expression, however, immediately drives him to say, "I'm sorry. Just keep breathing and try to relax." "Oh, you've just ended any possibility of that," she tells him. He turns away in frustration and Claudia nods to the musicians to start playing the monotonous tune again.
As Pilate slams the bedchamber doors and re-enters the main room of the Antonia Fortress, he is dismayed to find the Roman cohort Atticus waiting there. "What is it?" he inquires irritably. Atticus, always perceptive, responds, "You don't appear in the mood for pleasantries. I'll get straight to it: At this moment, the Pharisees are plotting to arrest Jesus of Nazareth." Pilate, shocked, says, "That's absurd. They don't have the authority. It's illegal. Whom would they send to arrest Him?" Atticus replies, "They have a temple guard." Pilate remarks sarcastically, "They guard the temple. It's in the name. They don't arrest citizens. Only we Romans do that." "They hoped you might do it, but that plan didn't work," Atticus informs him. "Now they're planning to do it and the law be damned." Pilate says in an insolent tone, "Well, then we'll slap them with a colossal fine to both remind them of their place and make up for the lost revenues from the incident in the temple market. Problem solved."
Pontius Pilate looks in alarm as Atticus strides toward him with a grim expression. Atticus grabs and lifts him by the tunic with both hands, saying as Pilate gasps, "Listen to me, Pontius: I have served you like a grateful son and, at times, a protective father." Pilate insists, "Take your hands off me," but Atticus continues: "I have held your hand like a little boy crossing the street, and tried to save you from yourself." Pilate says weakly, "You will not speak to me like that." Atticus lets go of the governor and states with deadly seriousness, "I am Atticus Aemilius Pulcher, an upper legate of the Imperial Legion, commander of Roman Emperor Tiberius's Cohortes Urbanae private police. And you, Pontius Pilate, are derelict in your duty. I'm going to take care of some of these things myself. When the time comes, you better be ready to take the reins." Pilate looks and sounds shaken as Atticus strides out of the room.
As the Sanhedrin meets, Gedera addresses them, saying, "There is only one solution to this endless strife in our community: Jesus the Nazarene must be put to death." Shimon, leader of the liberal faction, stands and objects, "That would only create more strife." His secretary, Dunash, cites the Prophet Hosea: "Sow the wind ... reap the whirlwind" (Hosea 8:7). Rabbi Yussif states plainly, "We don't have the authority." Rabbi Ozem wonders out loud how he is going to get Pilate to sanction such an execution.
Shmuel asserts that Pilate wants this thorn out of his side as much as the Sanhedrin does. Yussif asks him, "Who said we all feel Him to be a thorn? You'd be lying to say you haven't marveled at His teaching, Shmuel." "I have marveled at His audacity," says Shmuel: "At His contempt for Torah, tradition, and us." Shimon objects, "He does not hold Torah in contempt. He does question some of our traditions, and to be honest, some of them could warrant reexamination." Zebediah, representing the conservative faction, complains, "You're so predictable, Shimon." Yussif asks those conservatives, "What do you want: To set our practices in immovable stone? The world is changing and Jesus offers a vision to redeem it. You hate that?"
"Hate?" asks Shmuel, slyly maneuvering away from the topic of man-made traditions. "Yussif, this is not about hate. It is about love for God's eternal Word, for the faith that has sustained our people for generations. David killed Goliath because he loved Israel, and was zealous for her protection. And it was David who later wrote in his psalm, 'Zeal for Your house has consumed me, and the reproaches of those who reproach you have fallen on me'" (Psalm 69:9: John 2:13-17).
Caiaphas, who has been listening to all this, says, "We are running out of time before legal infractions related to the holiday suspend any possibility of meaningful action, and yet our peril is serious. It is unlikely that Jesus will go away or silence Himself. No one knows where He is, and I have assured Pilate that we can handle the situation ourselves. The only answer is prayer."
The Sanhedrin members rise as their high priest says, "Adonai, our God, King of the universe, may the Lord of Justice spread a sukkah of wisdom over this nation in the face of imminent destruction. Your eternal Word has been slandered. The holy temple, Your dwelling place among men, maimed, ravaged, and violated!" Yussif looks up at what he senses is a wrong assertion at best. Caiaphas goes on theatrically, "Your chosen people seduced, bewitched, and deceived by a sorcerer and necromancer who has declared Himself higher than You." Shimon and Dunash exchange uneasy glances over that dark description. "There is none higher than You. Do not remember against us our iniquities or the iniquities of former generations, but let Your compassion come speedily to meet us, for we are brought very low. Help us, O God of our salvation, for the glory of Your name. Deliver us for Your name's sake. Why should the nations say, 'Where is their God?' Send us wisdom, guidance, aid, and revelation, we beseech You. Arise and show mercy to Zion. Blessed be our God. Blessed be our Lord. Blessed be our King, our Savior. Amen." The others echo the amen and begin leaving the chamber. Shmuel remains seated, looking disturbed. Yanni notices and inquires, "What is it?"
The apostles, returning to Jerusalem from their trip to Bethany, sit together in a room at Phoebe's house. Little James starts weeping softly. Thaddaeus comforts him. They are silent for awhile as they mingle and wander in groups, occasionally hugging one another. Peter says, "Well, He's going through a hard time. He can't mean the things He says." Philip says gently, "I don't think that's possible, Peter." Peter counters, "I've come to learn everything's possible, Philip." Big James asks, "When has He ever not meant what He said?" "Must be a test," says Andrew. "He wanted to see how we would react." "Or it's a forwarning so we can prepare to rescue Him," suggests the former Zealot. Little James points out, "He didn't ask for that, Zee." Thaddaeus says with a constricted voice, "I can't believe this is happening."
"Nothing is happening," says Peter. John asks if he is blind and deaf, going on to say, "Things are happening and if any of you had been paying close attention, it would not have come as a sudden shock!" His own brother objects, "How dare you accuse us of not paying attention!" John persists, "You're all acting as if He's never intimated, hinted, or even said these things to us outright." Andrew blurts out in denial, "He was testing us to see if we would still believe." John tells him, "Andrew, I love, you but that is the dumbest thing I ever heard come out of your mouth!"
Peter shouts to get everyone's attention and then says calmly, "Stay focused." Matthew suggests, "As a thought experiment, what if we take Him at His word—that it's not a test or metaphorical language, but straightforward, literal information?" Thomas says, "Then we've all been deceived. He's not the Messiah and we've wasted the past three years of our lives." Thaddaeus shouts, "How could you say that!" John says calmly, "I'm with Matthew: We take Him at His word. It's insane to me that any of you could think of doing otherwise!"
Peter counters, "He often speaks in parables." Nathanael replies, "Delivered up to be crucified does not sound like a parable to me." Peter retorts, "That came right after He told us to move mountains, based on a fig tree He cursed to represent the temple." "Fair point," concedes Nathanael.
Judas says, "I also agree with Matthew. And with Thomas." Matthew points out that his view and Thomas's are not the same. Judas explains, "Suppose that Thomas is right: The prediction is literal and He's not only delivered up, but consequently crucified. Then we have our answer and we can go on looking for the real Messiah." The other apostles erupt in outrage, but Judas persists, saying, "Hear me out: In a variation on Matthew's interpretation, we take Him at His word and He's delivered up, but in that hour—because He's all powerful—He evades death with the almighty capabilities we have witnessed Him to possess. Then that moment we have all waited for finally occurs: He will strike down His enemies and usher in the Messianic Age." Thadaeus says, "I only like one of those options." Matthew asserts, "I did not say that I think that would happen."
Philip, being a peacemaker to a fault, says, "Judas is right: It could happen." Zee says emphatically, "I will not accept having wasted the past three years of my life." "What will you accept?" asks Thomas. Little James says, "Brothers, this is pointless!" Thaddaeus pleads, "We have to be on the same page. It doesn't make sense if we're not." Their conversation rapidly disintegrates. Zee storms out of the house to avoid the cacophany.
Stumbling over a stone in the street, he turns and kicks it as a way of releasing pent-up frustration and grief. Coming to his senses, he sits to inspect his foot, but soon has something more important to think about when he sees Atticus leading a squad of eight heavily armed Roman soldiers marching quickly in his direction. They veer to his left so he decides to follow them discretely. The soldiers stop before double doors, which they kick in at Atticus's signal. Atticus walks in when they have Kafni forceably held. Soon the soldiers are able to subdue the others in the dwelling, Atticus himself roughly handling the most stubborn holdout. Atticus stares menacingly at Kafni, who shrinks back in terror.
At the high priest's lavish house in the evening, Malchus hears knocking at the door. Shmuel is there, telling him he needs to see Caiaphas. Malchus responds, "It's past visiting hours. The high priest is having dinner with his wife." He offers to take a message, but when he hears that Shmuel wants to talk about where Jesus of Nazareth is, Malchus tells Shmuel to wait while he notifies Caiaphas. Shmuel looks troubled and anxious as he waits.
When Caiaphas quickly makes himself available, Shmuel says, "You prayed in the assembly that God should send us help and answers that we so desperately seek. I believe your prayer—our prayer—may have been answered. I know someone who, with almost complete certainty, would able to give us the whereabouts of Jesus: an asset, if you will." Caiaphas says, "What are you waiting for? Send and have this asset—this answer to our prayers—brought to me at once." "One other thing, your honor," adds Shmuel: "Obtaining the information from the asset may require some payment." Caiaphas says lightly, "I think we can handle that." Not long after, Shmuel returns with Judas. Caiaphas calls out to him, "Judas Iscariot, please come in," smiling broadly.
Mary Magdalene is walking on a street in Jerusalem at night. As she passes an alley, she is grabbed and taken into it by the mysterious man who has often been spotted taking notes about Jesus and His disciples. He knows her name and quickly reassures her he has no intention of hurting her, but he needs to take her with his friend Reuben to meet someone who wants to help her. He says, "I cannot tell you anything more, but you will soon have answers." His gentleness and earnestness persuade Mary to trust him. To protect the safety of everyone involved, Mary allows the men to place a hood over her and transport her hidden in the back of a cart to a large house in Jerusalem. A man is looking out for them from an upstairs window. The men bring a shaken but still steady Mary up to him. She sees an old man sitting by the fire who needs to use a cane. As he approaches where she can see his face, she recognizes the ally she has been looking for: Nicodemus, known as the teacher of teachers.
