Temporarily fast-forwarding to their Last Supper together, Jesus is with all 12 of His apostles. John is to His right and Judas to His left. This is a Passover Seder. Jesus asks John to begin the Dayenu portion of it.
Simon "Zee," the former Zealot, says, "If He had carried out judgments against them, and not destroyed their idols" ... "It would have been enough."
Little James: "If He had destroyed their idols, and not killed their firstborn" ... "It would have been enough."
Thaddaeus: "If He had killed their firstborn, and not given us their wealth" ... "It would have been enough."
We now see what is happening about the same time around the Passover table at Lazarus's house. Lazarus himself says, "If He had given us their wealth, and not split the Sea for us" ... It would have been enough."
Zebedee, next to Lazarus: "If He had split the Sea for us, and not taken us through it on dry land" ... "It would have been enough."
Nathanael, with Jesus and the apostles: "If He had taken us through it on dry land, and not drowned our enemies in it" ... "It would have been enough."
Judas: "If He had drowned our enemies in it, and not supplied our needs in the desert for 40 years" ... "It would have been enough."
Lazarus: "If He had supplied us in the desert for 40 years, and not fed us the manna" ... "It would have been enough."
Matthew: "If He had fed us the manna, and not given us the Shabbat" ... "It would have been enough."
Thomas: "If He had given us the Shabbat, and not brought us before Mount Sinai" ... "It would have been enough."
Zebedee: "If He had brought us before Mount Sinai, and not given us the Torah" ... "It would have been enough."
Philip: "If He had given us the Torah, and not brought us to the land of Israel" ... "It would have been enough."
Andrew: "And if He had brought us to the land of Israel, and not built for us the holy temple" ... "It would have been enough. Amen."
Peter says, "And now, time to eat the bitter herbs." But before they can proceed to that portion of the meal, Big James says in a voice broken by tears, "Wait. I have something to add: 'If He had built for us the holy temple, and not sent the Messiah in our lifetimes, it would have been enough.' We would have waited. But You chose us. And it is enough." He is openly weeping by now. Jesus smiles at him. Matthew asks, "James, why are you crying?" All James can think of to say is, "If you don't know by now, then ...." Jesus responds, "Thank you, Big James. Peter is right: We move on to the bitter herbs, a reminder of the bitterness of slavery. The salt water is a reminder of the tears of our people."
They all pray together, "Blessed are You, Lord our God, King of the universe, who has sanctified us in His commandments to eat bitter herbs." While they dip their parsley in little bowls of salt water, John leans next to Jesus and asks Him quietly, "Lord, who is it?" Jesus whispers inaudibly into John's ear. Peter is watching them keenly from across the table. Jesus then breaks off a piece of flatbread, places parsley on it, dips it in a bowl of charoset sauce, and hands the morsel to Judas.
Jesus tells Judas privately, "You do not need to stay anymore. He has you now." Judas asks with fear, "Who?" "Not God," answers Jesus. Judas whispers coldly, "It didn't have to be this way. But You can still stop things from ending badly." Jesus tells him, "What you are going to do, do it quickly." Judas eats the bread morsel Jesus gave him (Psalm 41:9). Without a word he exits swiftly into the night, hooded and cloaked.
Back at the table, Nathanael asks, "Philip, where did Judas go?" Andrew presumes to give an answer: "Passover tradition: Give alms for the poor. He is keeper of the purse." Matthew wonders, "But in the middle of dinner?" Andrew says, "Maybe he forgot, maybe to get more food? I'm starving. Honestly, it's ironic to call Passover a feast."
Jesus announces, "My friends, I am with you just a little while longer, and where I am going, you cannot come. And so a new commandment I give to you: That you love one another just as I have loved you. By this all people will know that you are My disciples. The commandment to love isn't new. But the commandment to love one another in the truly sacrificial way that I am showing you, it will transform you and others." Peter asks, "Lord, where exactly are You going?" (John 13:18-36)
Back a few days earlier to after Jesus's last public sermon, followed both by Hosannas and jeers of No Messiah, the Roman cohort Atticus is carefully watching the No Messiah troublemakers. Kafni, their ringleader, says to them quietly, "We must seize this opportunity. Go out and find others." One of those others is a lamb vendor Kafni talked to whose stall Jesus upended. Now he walks up to Kafni and says, "First the market and now an endorsement of Rome's taxation!" Kafni tells him, "Jesus will not recover from this. Be assured, you will see justice for your lambs and your livelihood."
Two friends whom Jesus healed, Jesse of paralysis and Veronica of a bleeding disorder, are talking about the confrontation that just took place between Jesus and the religious authorities. Jesse says, "They were so obviously trying to get Him to say the wrong thing." Veronica observes, "He's not capable of saying the wrong things." "Not in their eyes," points out Jesse, "and not in the eyes of those expecting a different kind of Messiah. They want someone who will destroy Caesar, not tell us to give him money." "What is going to happen?" wonders Veronica.
Mary Magdalene, wandering through the streets of Jerusalem in this twilight time, is stopping men in religious garb to inquire about where to find someone, but they ignore her and walk past. Now she sees one she recognizes: "You. It's Shmuel, right? You were in Bethany at the house of Lazarus three days ago with your friend Yussif." Shmuel, in the company of Rabbis Yanni, Zebediah, and Gedara, says coldly, "Friend?" "Colleague," suggests Mary, "from our time in Capernaum?"
Mary wants to know where she can find Rabbi Yussif. "You think he can help your cause?" asks Shmuel. "This woman," he tells the other rabbis, "is from the Red Quarter in Capernaum, possessed by seven demons." Mary counters, "I'm from Magdala by the Sea, possessed by the Creator of the universe." The rabbis turn as one to see how Shmuel is going to answer that. He says to Mary, "And what do you practice now: Allegiance to a man who just preached His own death sentence to a crowd of a thousand witnesses? He has given us no choice. He will be silenced, shamed, and censured. When people hear who stood by His heresies, you'd be better off in a leper colony." Mary answers, "A leper colony He would heal and redeem. The truth is there is nowhere you can send us where Jesus is not Lord. I think what He said means something terrible for you. I think you know it. They may not, but you do and it drives you mad."
Yussif, out of his peasant disguise and now in his Sanhedrin attire, says, "What is going on here?" Shmuel asks, "Were you in the crowd for all that?" Before Yussif can answer, Shmuel answers his own question: "Of course you were. You're enamored with Him. The whole Sanhedrin knows by now!" Mary breaks in: "Yussif, I need to speak with you." He says, "Of course." Shmuel says nastily, "By all means, Yussif: Be seen with a woman from the Red Quarter." "Have you no decency at all?" says Yussif.
Before Shmuel can go on in protest, Gedera breaks in: "We have to get word of what happened to the high priest." As the troublesome rabbis leave, Yussif says to Mary, "Ignore them. Are you all right?" Mary says, "Shmuel just confirmed my worst fears." Yussif tells her that things are getting out of control. Mary says she needs his help since they are trying to kill Jesus. Yussif tells her, "Nothing is official yet." Dunash, seeing them talk, calls out, "Yussif, they're calling an emergency meeting first thing in the morning. We must go back to Shimon's office and make a plan. We need you now, Yussif. Come!" Yussif says, "I'm sorry, Mary. This is urgent."
Judas, waiting impatiently outside the house at night for Peter and the others to return from talking privately with Jesus, runs as he sees them returning, saying urgently, "Peter, did He say anything more?" Peter responds sarcastically, "Shalom to you too, Judas." Judas, ignoring that, insists, "He needs to explain His speech. He will never unify the people if He's validating Rome's authority." Peter says, "I didn't hear any validating." Judas protests, "He legitimized their taxation by saying it's funding roads and protection." "What is your point?" asks Peter. "They are foreign invaders!" says Judas. "Yeah," observes Peter, "the latest in a succession of many: The Babylonians, the Persians, the Macedonians."
Judas asserts, "He's the Messiah. He's supposed to give us Israel back." Peter wants to know how he would have preferred Jesus to answer. Judas says, "By denouncing the tax, calling Caesar's claim to the son of god blasphemous, declaring that the income God has given us should not go to the oppressors of our land, and reminding us that He is here to dethrone Caesar and become the King of Israel—for starters! He walked on water, brought Lazarus out of a tomb, made loaves and fishes appear to feed the hungry: You're telling me He couldn't snap His fingers and make swords appear in the hands of every person in that temple?"
"Of course He could" says Peter, "but He didn't. Understand? They set him a rhetorical trap. He evaded it like David from the tip of Saul's spear." Judas objects, "Those men went straight to Caiaphas and Herod. Maybe even Pilate." Peter observes, "Pilate would be delighted with the bit about the taxes." "As long as they don't mention that Rome is just living in God's world, inscribing empty phrases on their coins," says Judas heatedly. "You're a walking contradiction, Judas," asserts Peter. "You believe Jesus could make swords magically appear in the hands of all those people, and yet from that same mouth you question His every move. Why can't that faith that believes so fully, knows so deeply allow you to trust that He knows what He's doing?"
That stops Judas and gets him thinking. He responds, "Look, Jesus chose each of us for a reason. Maybe mine is—" "No," says Peter. "That's you again. Those are your ideas. I love you, Judas, but your mind is so full of your own ideas, you shut off belief." Big James comes out of the house and tells them they're gathering for prayer and to talk about tomorrow. "Great idea," says Peter.
Fellow Sadducees Caiaphas and Gedera are having breakfast together. Gedera has obviously been filling in the high priest on how Jesus replied to the questions the religious leaders confronted Him with yesterday. Caiaphas inquires, "This tactic of countering your question with a question of His own, He deployed it only regarding the matter of John's baptism?" "Yes," affirms Gedera, "it was the only question that ended in a standoff. But the people were awed and amazed." Caiaphas says dismissively, "The people are unlearned. His method has been around since Socrates the Greek. Our Pharisee colleagues could never have seen it coming because they do not read broadly."
Gedera says he believes Jesus is more like the Pharisees because He believes in a resurrection, alluding to a famous question-and-answer discussion in Matthew 22:23-33, where Jesus tells the Sadducees regarding their disbelief in resurrection, "You are wrong because you know neither the Scriptures nor the power of God." (That discussion is not depicted in Episode 5, Season 3.) The high priest is likewise dismissive of how soundly Jesus refuted the Sadducees.
Next, Gedera say, "He compared us to those who stoned and killed the prophets God sent." Caiaphas states impatiently, "Yes, yes, He's not the first heretic and Messiah claimant to hurl insults and dazzle the masses. But what concerns me is the matter of the destruction of the temple." Gedera informs him, "The Sanhedrin is convening an emergency meeting as we speak, but I do not believe that the matter of the temple's destruction will be at the top of the agenda." Caiaphas wonders what will be. "As I understand from Shmuel and Zebediah," answers Gedera, "it will be undermining Jesus's authority."
Caiaphas states, "A vociferous faction of the people may be put off by His comment about taxes, but the majority remain enthralled by Jesus. We have Roman authorities to appease and the festival to observe. If the Pharisees lead the Sanhedrin to act recklessly and incite a riot, we won't be able to do either." Caiaphas orders his principal servant, Malchus, to ready his priestly vestments. He tells Gedera, "I don't like this Jesus any better than they do, but He's walking into a trap wherein everybody loses: Us, Him, the people, and Pilate, who is one brutality away from losing his job. Gedera asks, "Do you think Jesus cares about any of that?"
Caiaphas ignores that question and continues saying, "The Pharisees are too caught up to think clearly. We tried to trap Him publicly. It didn't work. Only I can save this now by arresting Jesus quietly, in the middle of the night without fanfare before the festival begins. Jesus's mysterious absence will force the people to focus on Passover, and then Pilate will thank me when I return these garments for keeping the festival from spiriling out of control." By now Malchus and another servant have the high priest outfitted in his vestments. Gedera points out that Caiaphas's plan is predicated upon the ability to find Jesus, something His own followers are often not able to do. Caiaphas tells him, "It sounds like you understand your next assignment."
The apostle John, back at Phoebe's house, is staring at a painted scene from Greek mythology depicted on a wall in her interior courtyard. Jesus walks in and comments, "This Phoebe woman has quite an impressive collection, doesn't she?" He sits down on a bench and adds, "Well, the First Commandment [Exodus 20:3] didn't exactly make it into this home, did it?" John quickly says, "If you think it is bad for me to look, I can go back inside." Jesus says, "No, please sit. We all know you've read the Greek stories. Don't worry, I won't tell Zebedee. Your secret is safe." John thanks Him.
Jesus looks up at the painted scene John was gazing at and says, "So tell Me what this one is about." John replies, "Actually, this one they sort of stole from us, at least the beginning part. Remember in the period of the Judges, the story of Jephthah?" "Ah yes, his tragic vow," says Jesus. John spells it out: "Jephthah made a vow to the Lord, saying, 'If You will give the Ammonites into my hand, then the first thing to come out from the doors of my house to meet me when I return in peace from defeating the Ammonites, I will offer up as a burnt offering to the Lord.'" Jesus shakes His head, saying, "Misguided." "Sure enough," John continues, "Jephthah triumphed, crushed the Ammonites, but when he returned home, the first thing to come out of his house was his only daughter, with tambourines and singing. Jephthah fell to his knees, tore his clothes, and cried out, 'Alas, my daughter. You have brought me very low, for I have opened my mouth to the Lord, and I cannot take back my vow.' So Jephthah followed through on his vow." John sighs and Jesus comments, "That was something My Father never asked him to do." John begins to quote the last verse in the Book of Judges (Judges 21:25) and Jesus finishes it: "In those days there was no king in Israel. Everyone did what was right in his own eyes."
John comments, "People still do take things into their own hands." Jesus asks, "So what was the part they stole from us?" Looking back at the painted scene, John explains, "In their version, King Agamemnon sacrifices his daughter to gain victory for the Greeks in the Trojan War. Agamemnon's wife murders him for sacrificing their daughter. Then the son, depicted on the painting, murders his mother and he is the only one left standing. The Furies hunt, haunt, and torment him." Jesus quips, "Charming story" and then asks, "In the end, does he ever find peace? Can he come to forgive himself for what he did?"
John, sounding troubled, says, "Rabbi, I'm starting to understand more." Jesus faces him and says gently, "Tell Me." John goes on, "Everyone, from our leaders to those of us who follow You, including myself: We're seeing and doing things from our own flawed perspective. It's going to cost us." Jesus replies, "You're paying attention." John asks, "Things are going to change, aren't they?" "Yes, John. Things will change but stay close to Me as they do," says Jesus. John wonders, "How will we find peace without You? How can we forgive ourselves for what we did to lose You?" Jesus puts His arm around John's shoulders and says reassuringly, "You don't have to forgive yourself because I forgive you. And you don't have to lose Me because My Spirit with never leave or forsake you."
The high priest, in full regalia, is climbing stairs with Gedera to enter the chamber where the Sanhedrin is having their emergency meeting. Waiting by the door is Rabbi Ozem, who says, "With the highest respect, chief elders Shimon and Shammai have requested a moment to organize their factions." Gedera objects, "Are you insane? He is the high priest. Let us through." Rabbi Yanni steps out and says in a conciliatory tone, "There is a provision for this type of thing in the by-laws, anticipating that members may hold back if the high priest is present." Gedera sneers, "Perhaps that sort of intellectual cowardice should be laid bare." "It's all right, Gedera," says Caiaphas mildly. "I prefer not wasting my time watching them haggle." Gedera asks if he should wait with him, but Caiaphas encourages him to go on in while he stays outside until the others are ready.
Inside, Shimon, a liberal, addresses Zebediah, a conservative: "If we can find the humility to lay aside our differences during this significant moment, I think we can both soberly admit the attitudes of our congregations are no longer directed by us." Zebediah, making a dig at Shimon's famous father, says, "I have cause enough to lay blame at the feet of Hillel sympathizers." "To what end?" says Shimon. "We have a common problem: Jesus the Nazarene operates entirely outside our jurisdiction, dismissive of tradition and precedent. He pushes the people's attitudes toward an uncharted realm of thought, alien to both our interpretations of Torah. The time for unity is now. I hereby motion to open the floor for proposals that can be agreed upon and presented to the high priest for immediate authorization." Zebediah grunts in displeasure, but Shmuel agrees with Shimon and Zebediah sits down.
Shmuel rises and asserts, "I have documented Jesus's actions, teachings, and rumors of signs longer than anyone." Yussif now rises and says, "Objection. I have witnessed as much as Shmuel. We met Him for the first time at the same day in Capernaum." Shimon sustains that objection, but Shmuel states, "I said documented, not merely witnessed, and what have you done about it, Yussif?" Shimon reminds them he called for actionable proposals.
Shmuel brings up what he calls the matter of the ghost of Bethany, the resurrection of Lazarus, which he describes as "the preposterous notion that Jesus the Nazarene called forth from the tomb a man four days dead and decaying, raised to life. The witnesses are few, but vocal." Yussif, a fellow Pharisee, naturally asks him, "What's so odious to you about a resurrection? What affront does this present to God's Law? Torah only requires two or three male witnesses of sound mind and body." There were many more than that who saw Jesus raise Lazarus. Shmuel objects shrilly, "The rumor now has a stranglehold on the people, who are convinced He is the Anointed One." Shimon points out, "If they believe He can raise the dead, why wouldn't they assume He is the Messiah?"
Shmuel admits people believe Jesus can raise the dead but insists, "In reality, it was an elaborately constructed hoax." Yussif points out, "Lazarus's death certificate was registered —" Shmuel talks over him: "The man hid in a tomb until his childhood friend called for him to emerge—" Yussif continues firmly: "Registered with the city of Bethany's municipal coroner, signed by a notary." Shmuel asks, "Who's to say the coroner wasn't part of the hoax?" "Me," says Yussif. "A shock to no one, Yussif," says Shmuel, who believes the only solution is to resort to drastic measures, suggesting, "If the people are following a man falsely claiming He raised Lazarus from death, we make sure he's dead!"
Rabbi Ozem vindictively approves, but Shimon bangs a gavel for order and Yussif decries Shmuel's call for murder. Shumel says he would never suggest such an act without extreme cause and misapplies Leviticus 24:16, "Whoever blasphemes the name of the Lord shall surely be put to death." Zebediah rightly protests, "This goes too far, Shmuel. Lazarus is a faithful Jew." Shmuel, sounding unhinged, rants, "You shall keep the Sabbath, for it is holy for you. Everyone who profanes it shall be put to death" (Exodus 31:14). Yussif speaks up: "Jesus is the one accused of these violations, not Lazarus." "But Jesus has committed these infractions," says Shmuel. "The only reason you're not holding Him accountable is because you're entranced with the idea He has divine powers to raise the dead." A motion is proposed to put the matter to a vote. Scribes begin readying and collecting black and white voting stones.
Yanni steps outside and says to Caiaphas, "They're preparing a vote, your honor. Apologies for the delay." Zebediah, following him, adds, "It would only draw things out longer if they tried to reach consensus with you in the room—the craven posturing for favor." "Your characterization is unflattering, Zebediah," says Caiaphas. "I would be more honored to preside over members with the integrity to voice their true opinions." Yanni responds in an ingratiating way, "I would expect nothing less from the handpicked successor to Annas, who was undeservedly stripped of his position by overzealous Roman oversight." "You're an admirer of my father-in-law?" inquires the high priest. "He is exactly the manner of person you just said you wish the current Sanhedrin was composed of: Unafraid to stand by his convictions, even at the expense of his own position," says Yanni. "Don't you agree?" "He is my wife's father. How could I possibly disagree?"
Yanni and Zebediah both laugh. Zebediah comments that Caiaphas has his father-in-law's sense of humor. Yanni asks, "Is that why Valerius Gratus appointed you instead of one of his blood sons: You can take a joke and Ananus cannot?" Caiaphas says, "You'd have to ask Valerius Gratus, but the sons of Annas all have equal merit." Zebediah suggests, "Then perhaps we should consult one of your brothers-in law —Ananus, perhaps?" Caiaphas is noticeably silent, but Yanni says that's an excellent idea, adding, "The more input we have from members of the high priest's family, the stronger our case will be." Caiaphas responds, "Yanni, I know you're a man of little power, but many connections." Having made his dig, he continues, "Find me the scribe you most trust. Have him issue a request to Ananus, son of high priest Annas, to offer his opinion on this matter of the controversial figure Jesus the Nazarene. Add that I value his opinion on this sensitive issue. And be sure to include, 'With warmest regards.'"
Judas enters Phoebe's courtyard while Jesus is standing there alone. He says, "Shalom. I hope I'm not interrupting anything. Is this a bad time? I didn't know You were here, but I've been hoping to speak with You." Jesus invites Judas to sit with Him at a bench. Judas begins, "So we've arrived at the critical moment." Jesus chuckles and says, "There have been so many." "All of Israel has gathered in one place, ready to crown You King," declares Judas. "Your popularity has never been greater. Rome is sitting on its hands, hoping this will all blow over, and they may even be delighted by what You said about taxes. But it's going to be easy for Your adversaries in the temple to weaponize what You said about the taxes, and spread ill will among the people like a disease." Fear creeps into his voice as he goes on while Jesus listens patiently: "Everything will deteriorate rapidly. The window of opportunity is closing, even as we speak."
Jesus says, "It sounds like you have some ideas?" Judas replies, "You called each of us for a reason. I've been a successful businessman in the past, and I have experience with persuasion, so I can tell when a deal is on the verge of closing or losing big. It is a knife's edge." "So to adopt your language for a moment," responds Jesus, "what is the deal you're proposing I close?" Judas answers: "Lay claim to Your birthright. You are the Messiah, the Son of David. The people are so convinced, they're singing songs in Your name. It's time." "Huh," says Jesus, "and if I don't do whatever big thing you've imagined I should do at this time, will you still believe?"
Jesus leans back, looking at him and saying nothing. Judas, not looking at Him, says bitterly in a lower tone of voice, "If I am no use to Your Kingdom, then I am nothing." Jesus says earnestly, "You have a choice to make, Judas: Whom you belong to. Who has your heart? I want it, and I've had it before. You followed Me willingly." Judas says, "I want to continue. There's nothing more that I want than that." He holds out his hands. Jesus grasps one of them and says, "Then I will pray for you." Judas looks disappointed. "But for now," Jesus continues, looking down, "please leave Me in peace." Judas protests, "But Rabbi, I—" "Please," Jesus repeats, lifting His hand from Judas's. Judas rises and says in a cold, flat voice, "Thank You for Your time, Rabbi." After he leaves, Jesus looks up toward heaven and then buries His face in one hand, slowly beginning to weep. Judas walks swiftly through the house and out, slamming the door behind him. Big James notices, walks over, and says "Huh!" in surprise.
Joanna and Tamar are talking in another room of the house. "Had you ever heard of the Passover before?" Joanna asks Tamar, who answers, "I heard of it, but I'd never been, and I had no idea there would be this many people." "Chuza and I always confined ourselves to Herod's residence," says Joanna. "I understand why Phoebe leaves the city altogether, but there's something wonderful about it too. I like passion in people. I like the rhythmic comings and goings of the pilgrims." Tamar chuckles and adds, "When they're not coming to hurt us or to get reinforcements." Joanna laughs, saying, "I would prefer it that way, yes." Tamar says, "It just makes me want to learn so I could argue for Him or—" "I think you have learned a lot," says Joanna encouragingly.
Mary Magdalene comes in and announces, "We have to pack. Jesus wants us removed from the city for the next two days." Tamar asks why. Mary says, "Something about spending time alone together. I can't be certain, but it sounds like we won't be spending the Passover seder with Him." That is bad news for the women because it is obvious they have planned something special for that time. Mary tells them, "We'll have to find another way. He said we'll be alone together. Maybe we can do it then." Peter comes in to let them know that he and the other apostles, with Jesus, will be escorting them to Lazarus's house in Bethany, where they will join Lazarus, his two sisters, and Mary, the mother of Jesus.
On the way, Judas complains to Peter, "This is His moment to fulfill the prophecies, and it is passing by quickly while we're walking to Bethany. We have to act now!" Jesus, at the head of the group, says, "There's so much going on, I've barely thought to eat. Did you bring any food?" Andrew says apologetically, "We figured there'd be plenty at the house of Lazarus. Mary and Martha seem to keep the kitchen well stocked." Jesus looks mildly disappointed, but then a fig tree catches His eye and He says brightly, "Ah, no matter. God's given us a fig tree." There are plenty of leaves, so He examines it expectantly.
While He looks, John comments quietly to his brother, "It's not the season for figs." Judas calls out, "Rabbi, are You sure this trip is necessary?" Raising his voice he presumes to say, "Why Bethany? Time is of the essence. We're wasting time!" By this time, Jesus is shaking the fig tree in frustration. He steps back, raises His hand, and loudly curses the tree, saying, "May no fruit ever come from you again!" Everyone is stunned into silence, except John, who says gently, "Master?" Jesus replies, "I'll be all right, John. Let's keep going."
When they arrive, Jesus says, "Mary, Tamar, Joanna, please go into the house of Lazarus. My mother will immediately ask how I'm doing, so if you could keep her at bay until I get there, that would be great," chuckling now. As the women head in, Jesus warmly addresses the men: "My brothers, My students, My followers, whom I love. I ask you to be especially vigilant tonight." Zee asks, "What other way would we be?" "I know, Zee," Jesus tells him, "I just needed to say it for everyone. I am aware of the reality of our situation probably more than some of you know. While I'm indoors with the women, please take turns keeping watch: one here outside the house a few paces away, one at the door, and one inside, just beyond the dining room." Peter observes, "Rabbi, that's a lot of security. For what exactly?" "For the last time we will ever be a danger to Lazarus," answers Jesus. Zee anounces, "I'll arrange." Jesus thanks him and says He will see them all in the morning.
Near the end of their meal, the women are having Jesus try different olives and obviously enjoying their time with Him. John, on guard inside, peeks through the dining-room window. Jesus says with contentment, "Here we are. My sisters." His mother coughs noticeably so He adds, "And My mother." They all laugh.
"I have asked many things of you," He says, looking at each woman in turn and giving examples of what they did for Him, starting with Mary Magdalene, who held a Shabbat dinner when she did not feel ready or worthy. He tells her, "Yet you were. You had everything you needed." She smiles gratefully.
Turning to His mother, Jesus says, "To My eema, to be longsuffering and forgiving, especially when I stayed behind in the temple this very week during the Passover many years ago." Mary says, "You were 12." Jesus jokes, "I still remember the scolding." She jokes back, "And don't forget the number of times You spit up on my shoulder. People never think of that part!" Everyone's laughing now.
When it gets silent, He turns to Mary and Martha, telling them, "To endure the pain of your brother's death." "As long as it lasted," quips Martha. "Even so," says Jesus, "I know it was hard, but there was a purpose in it, and I thank you for your faith in the midst of it all."
He moves to Peter's wife, Eden, saying to her, "To put up with the implications of what it has meant for Me to call first your Simon, and now your Peter, to follow Me and to be a leader in My ministry. I know you have spent many nights alone, but there will be fewer of those nights in the near future." Eden and Mary show some concern on their faces.
Jesus now addresses Tamar: "To be a stranger in a strange land, and a stranger among strange people—to be subject to the slander by the arbiters of our faith." She nods quickly in acknowledgement of that, but says to Him, "It has been nothing compared to the joy of following You. I wouldn't trade it for the world." He smiles and says, "Your faith: still beautiful."
Last, He gives thanks to Joanna for bringing Andrew to visit John the Baptizer, His cousin, in prison. He also thanks her for supporting Him and His disciples out of her own means when they had nothing, and letting them borrow Phoebe's house during this Passover so they have a roof over their heads instead of tents. Jesus adds, "I know that following Me has not come without a price."
He bows His head somberly, saying to all the women, "Now I must ask you one more thing: That you keep your distance from Me in Jerusalem these next few days. I'm sorry, but it's for the best. I think you will come to see that." His mother says with surprise, "You mean we won't observe the Passover seder with You?" He answers, "Believe Me, I would rather spend it with you, but I have a few last words to impart to My apostles on the night of the Passover." Mary Magdalene inquires gently, "Last?" Jesus tells her, "Mary, you know because you have been listening." She says through tears, "That doesn't mean I have to be okay with it." He replies, "I'm not asking you to be okay with it, but I am asking you to keep your distance." His mother asks why. Holding back tears, Jesus says, "Please don't ask Me to answer that right now."
Mary the sister of Lazarus chooses this moment to make a discrete change in subject, saying, "Well, if we cannot celebrate the seder supper with You, then You must agree to allow us the Dayenu." Mary Magdalene explains, "We've prepared our own." The women then speak in chronological order. John is still by the window, listening in.
The mother of Jesus begins: "If I had only been given the joy of holding You in my arms that night in Bethlehem on a cold ground, and not been able to see You perform signs and wonders ..." All the women say, "It would have been enough." Jesus smiles, deeply touched.
Mary Magdalene says with tears, "If You had performed signs and wonders, and not called Me by name that night" ... "It would have been enough."
Eden says, "If You had healed Mary of Magdala of her demons, and not healed my eema, or called my husband after Your miracle of fish" ... "It would have been enough."
Tamar says, "If You had called Simon Peter, and not healed my friend of paralysis" ... "It would have been enough."
Martha says, "If You had healed Ethan, and not raised my brother, Lazarus" ... "It would have been enough."
Mary says, "If You had raised my brother, and not defended my honor when I worshiped You" ... "It would have been enough."
Joanna says, "If You had defended Mary of Bethany, and not given meaning to my life, which had been so unhappy and unfulfilled, by letting me support and participate in this miraculous family that I do believe will change the world" ... "It would have been enough."
Jesus looks at each precious face throughout this special time together. He is obviously blessed by this personalized display of love, but also looks sorrowful, knowing what is to come. He looks up to heaven, drawing strength from the Father as well as from the women's Dayenu. When He does, Mary Magdalene slips out of the room, but Tamar is close on her heels, asking by the outside door, "Mary, where are you going?" Mary answers, "I have to go back into Jerusalem." Tamar protests, "But Jesus said not to!" Mary replies, "He said to keep a distance from Him, not the city." Nathanael, one of the apostles keeping watch, calls out to her, but she runs into the night.
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