Afterwards, Jesus leaves with Peter, James, and John and heads to the mountain of Tabor (Mark 9:2-8). By the time they got down the mountain a change has come upon the four men: even the brash, loudmouth Peter could only mutter about seeing Elijah atop the mountain and his conviction that Jesus is the Son of God. Jesus, for His part, now plans to head to Jerusalem, all the while speaking of the Son of Man suffering and being killed (Mark 8:31-38, 9:1).
Jesus: I am going to Jerusalem; suffering awaits [me] there. The Son of Man will be persecuted and handed over to the chief priests and the scribes (read:
rabbis). They will condemn the Son of Man to death and hand him over to the gentiles; and they will mock the Son of Man and spit on him, flog him and kill him…
Joshua: “
That was the beginning of his terrible prophecies. I was scared, but the other disciples seemed to be listening rather calmly. Maybe their heads were so filled with the thought of going to Jerusalem soon that they did not hear anything else further, but with Mary it was different: Mary was crying.”
Jesus: …But do not be sad: after three days, the Son of Man will rise again, be taken up into heaven, and sit at the right hand of God.
(Outside)
Jesus: (to crowd) If anyone wishes to come after me, he must deny himself, take up his cross, and follow me. Anyone who wishes to save his life will lose it, and anyone who loses his life for my sake and for the gospel’s will save it!
Whoever is ashamed of me and of my words in this sinful generation which has forsaken God - the Son of Man will also be ashamed of him!
I tell you this! There are some standing here who will not taste of death until they see the kingdom of God come in power! (Crowd cheers)
Peter: Let’s go to Jerusalem!! (Crowd cheers further as Jesus and the disciples make their way through; Joshua, Mary, Judas, and Barabbas look on from the crowd)
As Jesus and company stop by Jericho en route to Jerusalem, they receive word of the Galileans Pilate has had murdered (Luke 13:1-5) from a man named Azel (Atzel?), who isn’t very pleased with Jesus’ reaction - Peter had to convince him it was figurative, Jesus did not really mean it that way, etc. Nevertheless, Jesus invites him to follow Him.
Arriving at Bethany, Jesus finds out that Lazarus had died: apparently he became involved with the aforementioned incident in the Temple. He stood between the Romans and the Galileans, but had received an infected wound which killed him off. (John 11:1-44) Surprisingly, the raising of Lazarus is handled pretty straightforwardly, compared to the ambiguous/rationalized approach to the other miracles.
Judas decides to report this incident to Annas and Caiaphas. Annas thinks that “these strange types” appear all because of the Pharisaic belief in the resurrection of the dead, which he dismisses as something designed “to deceive their [the Pharisees’] ignorant underlings.” Judas expresses his opinion that if Jesus performs more signs, the people will rise up against Rome, and the Romans in turn will proceed to wreak havoc upon the Temple and the people. Caiaphas thinks that the only way is to get rid of Jesus (John 11:45-53); in answer to Annas’ concern that if Jesus was truly the Messiah then they would be committing a great sin by putting Him to death, Caiaphas answers that “if he is the Messiah, he would never die - God shall rescue him.”
Yasuhiko interprets John 11:51-52 (“He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only,
but also to gather into one the children of God who are scattered abroad.”) curiously here via a little wordplay. He has “children of God” (
tekna tou Theou) here to mean “sons of God” (‘son of God’ =
yiou tou Theou; there is no distinction in Japanese between both terms: 神の子ら/神の子たち
kami no kora/
kami no kotachi and 神の子
kami no ko) - in other words,
other messianic claimants. While in the gospel the phrase is applied in the context of Jesus’ death having a salvific effect throughout all the nations, here the phrase is taken to mean that with Jesus’ (whom Caiaphas thinks is likely to be the ‘messiah’
par excellence) death, all the other ‘messiahs’ will be more easy to “gather” and taken care of.
En route, the disciples argue about who is the greatest, which prompts a rebuke from Jesus. (Mark 9:33-37; 10:35-45) Peter’s temper flares up again and gets into a quarrel with James and John for their request to Jesus. As they reach their destination, Joshua ponders:
By this time, even I understood the disciples’ foolishness, and how the great and different a person the Lord Jesus was compared to the others. Even if the miracles the disciples speak of - such as walking across the Sea of Galilee or calming the storm - weren’t true, and even if Lazarus hadn’t been raised from the dead, I strongly felt that that the Lord Jesus might indeed be the Messiah after all - and I strongly hoped that he would stand high above than the cold-hearted teachers of the Law or the puffed-up priests without any misfortune befalling him…
Still, now that I think of it, I realize what an ironic fate this is: that I and the petty murderer Azel were to be given places to the right and the left of the throne of glory…
And now you know that Joshua and Azel eventually turn out to be the two criminals who were crucified alongside Jesus. And all the stuff I’ve just described were Joshua’s reminiscences.
That’s pretty much it for volume 1.