Meanwhile, in another scene, a centurion steps inside a synagogue and says it looks like the Romans aren’t the only ones who are taxing the people. Later, Nicodemus uses his imperfect reflection in a mirror to tell his wife their knowledge of God is incomplete this echoes Paul’s line of thought in I Corinthians 13:12.
The episode has bits of dialogue that allude to other passages within the New Testament.įor example, Nicodemus tells the people who have gathered to hear him that “what goes into the body of a man defiles him.” Jesus teaches the opposite in Mark 7:14-23 and Matthew 15:10-20, and says it is what comes out of a man that defiles him. Andrew was a follower of John’s before he followed Jesus, and he will eventually meet Jesus through John (John 1:35-42). Simon also refers to Andrew’s “bug-eating friend”, which would be John the Baptist, who ate locusts and wild honey (Mark 1:6, Matthew 3:4). The Bible does not give her a name, but she is called Eden in the series. It is also explicitly stated in I Corinthians 9:5 that Simon took his wife with him on his missionary journeys. The episode also introduces Simon’s wife, whose existence is implied by the reference to Simon’s mother-in-law in Mark 1:30-31, Matthew 8:14-15 and Luke 4:38-39. Nicodemus the Pharisee, who is mentioned only in John’s gospel.Matthew the tax collector, who appears in the three Synoptic gospels (Matthew, Mark, and Luke) as well as the list of apostles in Acts 1:13 and.Simon’s brother Andrew, who appears in all four gospels as well as the list of apostles in Acts 1:13.Simon, the fisherman who will one day be known as Peter, who figures prominently not just in the gospels but in Acts and the epistles as well.This episode introduces several other characters who appear in the gospels, though the series has not yet dramatized any of the stories about them from the gospels.
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By putting Mary’s exorcism at the beginning of the series - and by depicting it the way that they do - the producers have allowed for the possibility that the series will come full circle and end on a note that harks back to the beginning, as Jesus greets Mary the way he did before. The final scene, between Mary and Jesus, foreshadows the way Jesus will appear to Mary - and greet her by name - outside the empty tomb in John 20:18. The episode also suggests that Mary has been suffering from her affliction her whole life in the prologue, when she is a little girl, it is said that her head hurts sometimes. This stands in stark contrast to other films that have portrayed her prostitution as a form of self-assertive defiance against the moral or patriarchal norms of her time (see, e.g., Coyle & Pichel’s Day of Triumph, Roger Young’s Jesus, etc.). However, to the extent that she might be a prostitute within this series, it is portrayed as a consequence of her victimization by demons and humans alike (it is suggested that she was raped by a Roman soldier once). The episode also suggests that Mary was a prostitute, which is an old tradition in the Western churches but not supported by anything in the gospels. These things are mentioned in Luke 8:2, which is the only biblical reference to her outside of the passion narratives. That being said, the main arc of this episode follows Mary Magdalene - her affliction by demons, and her eventual exorcism by Jesus.
There is very little in this episode that can be tied directly to the gospels, as the series, at this point, is primarily concerned with establishing backgrounds for its main characters before it gets to the stories about them that we know from the Bible.
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