At Jesus’ direction, Peter and John have already arrived in Jerusalem to prepare for the Passover. Later Jesus and the ten other apostles head there. It is afternoon, and the sun is sinking in the western sky as Jesus and his party descend the Mount of Olives. This is Jesus’ last daytime view from here until after his resurrection.

Soon Jesus and his party reach the city and make their way to the home where they will have the Passover meal. They climb the stairs to the large upper room. There they find that all preparations have been made for their private meal. Jesus has looked forward to this occasion, for he says: “I have greatly desired to eat this Passover with you before I suffer.”​—Luke 22:15.

Many years earlier, the custom of passing a number of cups of wine among the Passover participants was introduced. Now, after accepting one of the cups, Jesus gives thanks and says: “Take this and pass it from one to the other among yourselves, for I tell you, from now on, I will not drink again from the product of the vine until the Kingdom of God comes.” (Luke 22:17, 18) It should be clear that his death is close.

At some point during the Passover meal, something unusual occurs. Jesus gets up, sets aside his outer garments, and picks up a towel. Then he puts water in a basin that is at hand. Ordinarily, a host would see to it that his guests’ feet were washed, perhaps by a servant. (Luke 7:44) On this occasion no host is present, so Jesus performs this personal service. Any of the apostles could have taken the opportunity to do it, but not one of them does. Is it because some rivalry still exists among them? Whatever the case, they are embarrassed to have Jesus wash their feet.

When Jesus comes to Peter, he protests: “You will certainly never wash my feet.” Jesus replies: “Unless I wash you, you have no share with me.” Peter responds with feeling: “Lord, wash not only my feet but also my hands and my head.” How surprised he must be, then, at Jesus’ answer: “Whoever has bathed does not need to have more than his feet washed, but is completely clean. And you men are clean, but not all of you.”​—John 13:8-10.

Jesus washes the feet of all 12, including the feet of Judas Iscariot. After putting his outer garments on and reclining at the table again, Jesus asks: “Do you understand what I have done to you? You address me as ‘Teacher’ and ‘Lord,’ and you are correct, for I am such. Therefore, if I, the Lord and Teacher, washed your feet, you also should wash the feet of one another. For I set the pattern for you, that just as I did to you, you should also do. Most truly I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. If you know these things, happy you are if you do them.”​—John 13:12-17.

What a beautiful lesson in humble service! Jesus’ followers should not seek the first place, thinking that they are important and should be served. Rather, they should follow Jesus’ example, not by any ritual of foot washing, but by being willing to serve with humility and without partiality.

Earlier this evening Jesus taught his apostles a lesson in humility by washing their feet. Now, apparently after the Passover meal, he quotes David’s prophetic words: “The man at peace with me, one whom I trusted, who was eating my bread, has lifted his heel against me.” Then he explains: “One of you will betray me.”​—Psalm 41:9; John 13:18, 21.

The apostles look at one another, and each asks: “Lord, it is not I, is it?” Even Judas Iscariot does so. Peter urges John, who is next to Jesus at the table, to find out who it is. So John leans close to Jesus and asks: “Lord, who is it?”​—Matthew 26:22; John 13:25.

Jesus answers: “It is the one to whom I will give the piece of bread that I dip.” Dipping some bread in a dish on the table, Jesus hands it to Judas, saying: “The Son of man is going away, just as it is written about him, but woe to that man through whom the Son of man is betrayed! It would have been better for that man if he had not been born.” (John 13:26; Matthew 26:24) Satan then enters Judas. This man, already corrupt, now gives himself over to do the Devil’s will and thus becomes “the son of destruction.”​—John 6:64, 70; 12:4; 17:12.

Jesus tells Judas: “What you are doing, do it more quickly.” The other apostles imagine that Judas, who is holding the money box, is being told: “‘Buy what we need for the festival,’ or that he should give something to the poor.” (John 13:27-30) Instead, Judas goes off to betray Jesus.

On this same evening as the Passover meal, Jesus introduces an entirely new type of meal. He takes a loaf, says a prayer of thanks, breaks it, and gives it to his apostles to eat. He says: “This means my body, which is to be given in your behalf. Keep doing this in remembrance of me.” (Luke 22:19) The piece of bread is passed around, and the apostles eat of it.

Now Jesus takes a cup of wine, says a prayer of thanks over it, and passes it to them. Each drinks from the cup, about which Jesus says: “This cup means the new covenant by virtue of my blood, which is to be poured out in your behalf.”​—Luke 22:20.

Thus Jesus arranges for a memorial of his death that his followers are to hold each year on Nisan 14. It will call to mind what Jesus and his Father have done to enable men of faith to escape from the condemnation of sin and death. Even more so than did the Passover for the Jews, it highlights true liberation for believing mankind.

Jesus says that his blood “is to be poured out in behalf of many for forgiveness of sins.” Among the many to gain such forgiveness are his faithful apostles and others like them. They are the ones who will be with him in the Kingdom of his Father.​—Matthew 26:28, 29.

During his last evening with his apostles, Jesus has provided them with a fine lesson in humble service by washing their feet. Why is that fitting? Because of a weakness they have shown. They are devoted to God, yet they still are concerned about which of them is greatest. (Mark 9:33, 34; 10:35-37) That weakness resurfaces this evening.

The apostles become involved in “a heated dispute among them over which one of them was considered to be the greatest.” (Luke 22:24) How saddened Jesus must be to see them bickering again! What does he do?

Rather than scolding the apostles for their attitude and behavior, Jesus patiently reasons with them: “The kings of the nations lord it over them, and those having authority over them are called Benefactors. You, though, are not to be that way. . . . For which one is greater, the one dining or the one serving?” Then, reminding them of the example that he has constantly set for them, Jesus says: “But I am among you as the one serving.”​—Luke 22:25-27.

Despite their imperfections, the apostles have stuck with Jesus through many challenging situations. So he says: “I make a covenant with you, just as my Father has made a covenant with me, for a kingdom.” (Luke 22:29) These men are Jesus’ loyal followers. He assures them that by means of a covenant between him and them, they will be in the Kingdom and share in his royal dominion.

Although the apostles have this marvelous prospect, they are still in the flesh and are still imperfect. Jesus tells them: “Satan has demanded to have all of you to sift you as wheat,” which scatters as it is sifted. (Luke 22:31) He also warns: “All of you will be stumbled in connection with me on this night, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered about.’”​—Matthew 26:31; Zechariah 13:7.

Peter confidently objects: “Although all the others are stumbled in connection with you, I will never be stumbled!” (Matthew 26:33) Jesus tells Peter that before a rooster crows twice that night, Peter will disown him. However, Jesus adds: “I have made supplication for you that your faith may not give out; and you, once you have returned, strengthen your brothers.” (Luke 22:32) Yet Peter boldly affirms: “Even if I should have to die with you, I will by no means disown you.” (Matthew 26:35) The other apostles say the same thing.

Jesus tells his disciples: “I am with you a little longer. You will look for me; and just as I said to the Jews, ‘Where I go you cannot come,’ I now say it also to you.” Then he adds: “I am giving you a new commandment, that you love one another; just as I have loved you, you also love one another. By this all will know that you are my disciples​—if you have love among yourselves.”​—John 13:33-35.

At hearing Jesus say that he is to be with them just a little longer, Peter asks: “Lord, where are you going?” Jesus replies: “Where I am going, you cannot follow me now, but you will follow later.” Puzzled, Peter says: “Lord, why is it I cannot follow you now? I will surrender my life in your behalf.”​—John 13:36, 37.

Jesus now refers to the time when he sent the apostles out on a preaching tour of Galilee without a money bag or a food pouch. (Matthew 10:5, 9, 10) He asks: “You did not lack anything, did you?” They reply: “No!” But what should they do in the days ahead? Jesus directs them: “Let the one who has a money bag take it, likewise a food pouch, and let the one who has no sword sell his outer garment and buy one. For I tell you that what is written must be accomplished in me, namely, ‘He was counted with lawless ones.’ For this is being fulfilled concerning me.”​—Luke 22:35-37.

Jesus is pointing to the time when he will be nailed to a stake alongside evildoers, or lawless ones. Thereafter his followers will face severe persecution. They feel that they are prepared and say: “Lord, look! here are two swords.” He answers: “It is enough.” (Luke 22:38) That they have two swords with them will soon afford Jesus an opportunity to teach another important lesson.

Still in the upper room with the apostles after the memorial meal, Jesus encourages them: “Do not let your hearts be troubled. Exercise faith in God; exercise faith also in me.”​—John 13:36; 14:1.

Jesus gives the faithful apostles reason not to be troubled over his departure: “In the house of my Father are many dwelling places. . . . If I go my way and prepare a place for you, I will come again and will receive you home to myself, so that where I am you also may be.” The apostles, however, do not grasp that he is speaking about going to heaven. Thomas asks: “Lord, we do not know where you are going. How can we know the way?”​—John 14:2-5.

“I am the way and the truth and the life,” Jesus answers. Only by accepting him and his teachings and imitating his life course can one enter the heavenly house of his Father. Jesus says: “No one comes to the Father except through me.”​—John 14:6.

Philip, listening intently, requests: “Lord, show us the Father, and it is enough for us.” Philip seems to want some manifestation of God, like the visions that Moses, Elijah, and Isaiah received. However, the apostles have something better than such visions. Jesus highlights that, replying: “Even after I have been with you men for such a long time, Philip, have you not come to know me? Whoever has seen me has seen the Father also.” Jesus perfectly reflects the Father’s personality; hence, living with and observing Jesus is like seeing the Father. Of course, the Father is superior to the Son, for Jesus points out: “The things I say to you I do not speak of my own originality.” (John 14:8-10) The apostles can see that Jesus is giving all credit for his teachings to his Father.

Jesus’ apostles have seen him do wonderful works and have heard him proclaim the good news about the Kingdom of God. Now he tells them: “Whoever exercises faith in me will also do the works that I do; and he will do works greater than these.” (John 14:12) Jesus is not saying that they will perform greater miracles than he did. They will, though, carry out their ministry for a much longer time, over a much greater area, and to far more people.

Jesus’ departure will not leave them abandoned, for he promises: “If you ask anything in my name, I will do it.” Moreover, he says: “I will ask the Father and he will give you another helper to be with you forever, the spirit of the truth.” (John 14:14, 16, 17) He guarantees them that they will receive the holy spirit, this other helper. That happens on the day of Pentecost.

“In a little while,” Jesus says, “the world will see me no more, but you will see me, because I live and you will live.” (John 14:19) Not only will Jesus appear to them in bodily form after his resurrection but he will, in time, resurrect them to be with him in heaven as spirit creatures.

Now Jesus states a simple truth: “Whoever has my commandments and observes them is the one who loves me. In turn, whoever loves me will be loved by my Father, and I will love him and will clearly show myself to him.” At this the apostle Judas, who is also called Thaddaeus, asks: “Lord, what has happened that you intend to show yourself clearly to us and not to the world?” Jesus replies: “If anyone loves me, he will observe my word, and my Father will love him . . . Whoever does not love me does not observe my words.” (John 14:21-24) Unlike his followers, the world does not recognize Jesus as the way, the truth, and the life.

Jesus is going away, so how will his disciples be able to recall all that he taught them? Jesus explains: “The helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you.” The apostles have seen how powerfully the holy spirit can work, so this assurance is comforting. Jesus adds: “I leave you peace; I give you my peace. . . . Do not let your hearts be troubled nor let them shrink out of fear.” (John 14:26, 27) The disciples have reason, then, not to be troubled​—they will have direction and protection from Jesus’ Father.

Evidence of God’s protection will soon be seen. Jesus says: “The ruler of the world is coming, and he has no hold on me.” (John 14:30) The Devil was able to enter into Judas and get a hold on him. But there is no sinful weakness in Jesus that Satan can play on to turn him against God. Nor will the Devil be able to restrain Jesus in death. Why not? Jesus states: “I am doing just as the Father has commanded me to do.” He is certain that his Father will resurrect him.​—John 14:31.

Jesus has been encouraging his faithful apostles in a heart-to-heart talk. It is late, perhaps past midnight. Jesus now presents a motivating illustration:

“I am the true vine, and my Father is the cultivator,” he begins. (John 15:1) His illustration resembles what had been said centuries earlier about the nation of Israel, which was called Jehovah’s vine. (Jeremiah 2:21; Hosea 10:1, 2) However, Jehovah is casting off that nation. (Matthew 23:37, 38) So Jesus is introducing a new thought. He is the vine that his Father has been cultivating since anointing Jesus with holy spirit in 29 C.E. But Jesus shows that the vine symbolizes more than just him, saying:

“[My Father] takes away every branch in me not bearing fruit, and he cleans every one bearing fruit, so that it may bear more fruit. . . . Just as the branch cannot bear fruit by itself unless it remains in the vine, neither can you unless you remain in union with me. I am the vine; you are the branches.”​—John 15:2-5.

Jesus has promised his faithful disciples that after he goes away, he would send a helper, the holy spirit. Fifty-one days later, when the apostles and others receive that spirit, they become branches of the vine. And all the “branches” would have to remain united with Jesus. To accomplish what?

He explains: “Whoever remains in union with me and I in union with him, this one bears much fruit; for apart from me you can do nothing at all.” These “branches”​—his faithful followers—​would bear much fruit, imitating Jesus’ qualities, actively speaking to others about God’s Kingdom, and making more disciples. What if one does not remain in union with Jesus and does not bear fruit? Jesus explains: “If anyone does not remain in union with me, he is thrown out.” On the other hand, Jesus says: “If you remain in union with me and my sayings remain in you, ask whatever you wish and it will take place for you.”​—John 15:5-7.

Now Jesus returns to what he has mentioned twice​—keeping his commandments. (John 14:15, 21) He describes a key way for disciples to prove that they are doing so: “If you observe my commandments, you will remain in my love, just as I have observed the commandments of the Father and remain in his love.” However, more is involved than loving Jehovah God and his Son. Jesus says: “This is my commandment, that you love one another just as I have loved you. No one has love greater than this, that someone should surrender his life in behalf of his friends. You are my friends if you do what I am commanding you.”​—John 15:10-14.

In a few hours, Jesus will demonstrate his love by giving his life for all who exercise faith in him. His example should move his followers to have similar self-sacrificing love for one another. This love will identify them, as Jesus stated earlier: “By this all will know that you are my disciples​—if you have love among yourselves.”​—John 13:35.

The apostles should take note of Jesus’ calling them “friends.” He relates why they are such: “I have called you friends, because I have made known to you all the things I have heard from my Father.” What a precious relationship to have​—to be intimate friends of Jesus and to know what the Father told him! In order to enjoy this relationship, though, they must “keep bearing fruit.” If they do, Jesus says, “no matter what you ask the Father in my name he [will] give it to you.”​—John 15:15, 16.

The love among these “branches,” his disciples, will help them to endure what is to come. He warns them that the world will hate them, yet he offers this comfort: “If the world hates you, you know that it has hated me before it hated you. If you were part of the world, the world would be fond of what is its own. Now because you are no part of the world, . . . for this reason the world hates you.”​—John 15:18, 19.

Explaining further why the world will hate them, Jesus adds: “They will do all these things against you on account of my name, because they do not know the One who sent me.” Jesus says that his miraculous works, in effect, convict those who hate him: “If I had not done among them the works that no one else did, they would have no sin; but now they have both seen me and hated me as well as my Father.” Actually, their hatred fulfills prophecy.​—John 15:21, 24, 25; Psalm 35:19; 69:4.

Again, Jesus promises to send the helper, the holy spirit. That powerful force is available for all his followers and is able to help them to bear fruit, “to bear witness.”​—John 15:27.

Jesus and the apostles are poised to leave the upper room where they held the Passover meal. Having given them considerable admonition, Jesus adds: “I have said these things to you so that you may not be stumbled.” Why was such a warning appropriate? He tells them: “Men will expel you from the synagogue. In fact, the hour is coming when everyone who kills you will think he has offered a sacred service to God.”​—John 16:1, 2.

That may be troubling news for the apostles. Although Jesus had said earlier that the world would hate them, he had not directly told them that they would be killed. Why not? “I did not tell you these things at first, because I was with you,” he says. (John 16:4) Now he is forearming them before he departs. This may help them to avoid being stumbled later.

Jesus continues: “I am going to the One who sent me; yet not one of you asks me, ‘Where are you going?’” Earlier that evening they had inquired about where he was going. (John 13:36; 14:5; 16:5) But now, shaken by what he said about persecution, they are absorbed in their own grief. Thus they fail to ask further about the glory that awaits him or what that would mean for true worshippers. Jesus observes: “Because I have told you these things, grief has filled your hearts.”​—John 16:6.

Then Jesus explains: “It is for your benefit that I am going away. For if I do not go away, the helper will not come to you; but if I do go, I will send him to you.” (John 16:7) Only by Jesus’ dying and going to heaven can his disciples receive the holy spirit, which he can send as a helper to his people anywhere on earth.

The holy spirit “will give the world convincing evidence concerning sin and concerning righteousness and concerning judgment.” (John 16:8) Yes, the world’s failure to exercise faith in God’s Son will be exposed. Jesus’ ascension to heaven will provide convincing evidence of his righteousness and will demonstrate why Satan, “the ruler of this world,” merits adverse judgment.​—John 16:11.

“I still have many things to say to you,” Jesus continues, “but you are not able to bear them now.” When he pours out the holy spirit, it will guide them to an understanding of “all the truth,” and they will be able to live by that truth.​—John 16:12, 13.

The apostles are puzzled by Jesus’ further statement: “In a little while you will see me no longer, and again, in a little while you will see me.” They ask one another what he means. Jesus realizes that they want to question him about this, so he explains: “Most truly I say to you, you will weep and wail, but the world will rejoice; you will be grieved, but your grief will be turned into joy.” (John 16:16, 20) When Jesus is killed the next afternoon, the religious leaders rejoice, but the disciples grieve. Then their grief changes into joy when Jesus is resurrected! And their joy continues when he pours out upon them God’s holy spirit.

Comparing the apostles’ situation to that of a woman during birth pangs, Jesus says: “When a woman is giving birth, she has grief because her hour has come, but when she has given birth to the child, she remembers the tribulation no more because of the joy that a man has been born into the world.” Jesus encourages his apostles, saying: “You also, now you have grief; but I will see you again, and your hearts will rejoice, and no one will take away your joy.”​—John 16:21, 22.

Up to this time, the apostles have never made requests in Jesus’ name. He now says: “In that day you will make request of the Father in my name.” Why are they to do so? Not because the Father is reluctant to respond. In fact, Jesus says: “The Father himself has affection for you, because you have had affection for me . . . as God’s representative.”​—John 16:26, 27.

Jesus’ encouraging words to the apostles may have emboldened them to affirm: “By this we believe that you came from God.” That conviction will soon be tested. In fact, Jesus describes what is just ahead: “Look! The hour is coming, indeed, it has come, when each one of you will be scattered to his own house and you will leave me alone.” Yet he assures them: “I have said these things to you so that by means of me you may have peace. In the world you will have tribulation, but take courage! I have conquered the world.” (John 16:30-33) No, Jesus is not abandoning them. He is sure that they too can be world conquerors, just as he is, by their faithfully accomplishing God’s will despite the attempts of Satan and his world to break their integrity.

Moved by deep love for his apostles, Jesus has been preparing them for his imminent departure. He now raises his eyes to heaven and prays to his Father: “Glorify your son so that your son may glorify you, just as you have given him authority over all flesh, so that he may give everlasting life to all those whom you have given to him.”​—John 17:1, 2.

Clearly, Jesus recognizes that giving God glory is of prime importance. But how comforting is the prospect that Jesus mentions​—everlasting life! Having received “authority over all flesh,” Jesus can offer the benefits of his ransom to all mankind. Yet, only some will be so blessed. Why only some? Because Jesus will impart the benefits of his ransom only to those who act in accord with what Jesus next mentions: “This means everlasting life, their coming to know you, the only true God, and the one whom you sent, Jesus Christ.”​—John 17:3.

A person must come to know both the Father and the Son intimately, having a close bond with them. He must feel as they do about matters. Further, he must strive to imitate their matchless qualities in dealing with others. And he must appreciate that humans’ receiving everlasting life is secondary to the glorification of God. Jesus now returns to this theme:

“I have glorified you on the earth, having finished the work you have given me to do. So now, Father, glorify me at your side with the glory that I had alongside you before the world was.” (John 17:4, 5) Yes, Jesus asks to be restored to heavenly glory by means of a resurrection.

However, Jesus has not forgotten what he has accomplished in his ministry. He prays: “I have made your name manifest to the men whom you gave me out of the world. They were yours, and you gave them to me, and they have observed your word.” (John 17:6) Jesus did more than pronounce God’s name, Jehovah, in his ministry. He helped his apostles to come to know what the name represents​—God’s qualities and his way of dealing with humans.

The apostles have come to know Jehovah, the role of his Son, and the things Jesus has taught. Jesus humbly says: “I have given them the sayings that you gave me, and they have accepted them and have certainly come to know that I came as your representative, and they have believed that you sent me.”​—John 17:8.

Jesus then acknowledges the distinction between his followers and the world of mankind in general: “I make request, not concerning the world, but concerning those whom you have given me, because they are yours . . . Holy Father, watch over them on account of your own name, which you have given me, so that they may be one just as we are one. . . . I have protected them, and not one of them is destroyed except the son of destruction,” namely, Judas Iscariot, who is on his mission to betray Jesus.​—John 17:9-12.

“The world has hated them,” Jesus continues to pray. “I do not request that you take them out of the world, but that you watch over them because of the wicked one. They are no part of the world, just as I am no part of the world.” (John 17:14-16) The apostles and other disciples are in the world, human society ruled by Satan, but they must remain separate from it and its badness. How?

They must keep themselves holy, set apart to serve God, by applying the truths found in the Hebrew Scriptures and the truths that Jesus himself has taught. Jesus prays: “Sanctify them by means of the truth; your word is truth.” (John 17:17) In time, some of the apostles will write inspired books that will also be part of “the truth” that can help to sanctify a person.

But there will in time be others who will accept “the truth.” Jesus thus prays “not concerning these only [those who are there], but also concerning those putting faith in [him] through their word.” What does Jesus request for all of them? “That they may all be one, just as you, Father, are in union with me and I am in union with you, that they also may be in union with us.” (John 17:20, 21) Jesus and his Father are not literally one person. They are one in that they are in agreement on all things. Jesus prays that his followers enjoy this same oneness.

Shortly before this, Jesus had told Peter and the others that he was going his way to prepare a place for them, meaning a place in heaven. (John 14:2, 3) Jesus now returns to that idea in prayer: “Father, I want those whom you have given me to be with me where I am, in order that they may look upon my glory that you have given me, because you loved me before the founding of the world.” (John 17:24) He thus confirms that long ago​—before Adam and Eve conceived offspring—​God loved his only-begotten Son, who became Jesus Christ.

Concluding his prayer, Jesus reemphasizes both his Father’s name and God’s love for the apostles and for others who will yet accept “the truth,” saying: “I have made your name known to them and will make it known, so that the love with which you loved me may be in them and I in union with them.”​—John 17:26.

Jesus finishes praying with his faithful apostles. Then, ‘after singing praises, they go out to the Mount of Olives.’ (Mark 14:26) They head eastward to a garden called Gethsemane, where Jesus is accustomed to going.

Once they arrive at this pleasant spot among the olive trees, Jesus leaves eight of the apostles behind. Perhaps they remain near the garden’s entrance, for he tells them: “Sit down here while I go over there and pray.” Taking along three apostles​—Peter, James, and John—​Jesus goes farther into the garden. He becomes greatly troubled and tells the three: “I am deeply grieved, even to death. Stay here and keep on the watch with me.”​—Matthew 26:36-38.

Going some distance away from them, Jesus ‘falls to the ground and begins praying.’ What is he praying to God about at this intense moment? He prays: “Father, all things are possible for you; remove this cup from me. Yet, not what I want, but what you want.” (Mark 14:35, 36) What does he mean? Is he backing away from his role as Ransomer? No!

Jesus has observed from heaven the extreme suffering of others put to death by the Romans. Now as a human, who has tender feelings and who can feel pain, Jesus is not looking forward to what awaits him. More important, though, he is in agony because he senses that his dying like a despicable criminal might bring reproach on his Father’s name. In a few hours, he will be hanged on a stake as if he were a blasphemer against God.

After praying at length, Jesus returns and finds the three apostles sleeping. He says to Peter: “Could you not so much as keep on the watch for one hour with me? Keep on the watch and pray continually, so that you may not enter into temptation.” Jesus realizes that the apostles too have been under stress, and it is late. He adds: “The spirit, of course, is eager, but the flesh is weak.”​—Matthew 26:40, 41.

Then Jesus goes off a second time and asks that God remove from him “this cup.” On returning, he once again finds the three apostles asleep, when they should have been praying that they not enter into temptation. When Jesus speaks to them, they do “not know what to answer him.” (Mark 14:40) A third time Jesus goes off, and he bends down on his knees to pray.

Jesus is deeply concerned about the reproach that his death as a criminal will bring on his Father’s name. Jehovah is hearing his Son’s prayers, though, and at one point God sends an angel to strengthen him. Even so, Jesus does not stop supplicating his Father, but he keeps “praying more earnestly.” The emotional stress is enormous. What a weight is on Jesus’ shoulders! His own eternal life and that of believing humans is at stake. In fact, his ‘sweat becomes as drops of blood falling to the ground.’​—Luke 22:44.

When Jesus returns the third time to his apostles, he again finds them sleeping. “At such a time as this,” he says, “you are sleeping and resting! Look! The hour has drawn near for the Son of man to be betrayed into the hands of sinners. Get up, let us go. Look! My betrayer has drawn near.”​—Matthew 26:45, 46.

It is well past midnight. The priests have agreed to pay Judas 30 pieces of silver to betray Jesus. So Judas leads a large crowd of chief priests and Pharisees, seeking to find Jesus. They are accompanied by a detachment of armed Roman soldiers with a military commander.

Evidently, when Jesus dismissed him from the Passover meal, Judas went directly to the chief priests. (John 13:27) They assembled their own officers as well as a band of soldiers. Judas may have led them first to the room where Jesus and his apostles had celebrated the Passover. But now the mob has crossed the Kidron Valley and is headed for the garden. In addition to weapons, they are carrying lamps and torches, determined to find Jesus.

As Judas leads the procession up the Mount of Olives, he feels sure that he knows where to find Jesus. During the past week, as Jesus and the apostles traveled back and forth between Bethany and Jerusalem, they often stopped in the garden of Gethsemane. But now it is night, and Jesus may be in the shadows of the olive trees in the garden. So how will the soldiers, who may not have seen Jesus before, be able to identify him? To help them, Judas will provide a sign. He says: “Whoever it is I kiss, he is the one; take him into custody, and lead him away under guard.”​—Mark 14:44.

Leading the crowd into the garden, Judas sees Jesus with his apostles and goes straight up to him. “Greetings, Rabbi!” Judas says, and he kisses Jesus very tenderly. “Fellow, for what purpose are you present?” Jesus responds. (Matthew 26:49, 50) Answering his own question, Jesus says: “Judas, are you betraying the Son of man with a kiss?” (Luke 22:48) But that is enough of his betrayer!

Jesus now steps into the light of the torches and lamps and asks: “Whom are you looking for?” From the mob comes the answer: “Jesus the Nazarene.” Jesus courageously says: “I am he.” (John 18:4, 5) Not knowing what to expect, the men fall to the ground.

Rather than seizing that moment to flee into the night, Jesus again asks whom they are seeking. When they again say, “Jesus the Nazarene,” he calmly continues: “I told you that I am he. So if you are looking for me, let these men go.” Even at this crucial moment, Jesus recalls what he said earlier, that he would not lose a single one. (John 6:39; 17:12) Jesus has kept his faithful apostles and not one has been lost “except the son of destruction”​—Judas. (John 18:7-9) Thus he now asks that his loyal followers be let go.

As the soldiers stand and move toward Jesus, the apostles realize what is happening. “Lord, should we strike with the sword?” they ask. (Luke 22:49) Before Jesus can reply, Peter wields one of the two swords that the apostles have at hand. He attacks Malchus, a slave of the high priest, cutting off his right ear.

Jesus touches the ear of Malchus, healing the wound. He then teaches an important lesson, commanding Peter: “Return your sword to its place, for all those who take up the sword will perish by the sword.” Jesus is willing to be arrested, for he explains: “How would the Scriptures be fulfilled that say it must take place this way?” (Matthew 26:52, 54) He adds: “Should I not drink the cup that the Father has given me?” (John 18:11) Jesus agrees with God’s will for him, even to the point of dying.

Jesus asks the crowd: “Did you come out to arrest me with swords and clubs as against a robber? Day after day I used to sit in the temple teaching, and yet you did not take me into custody. But all of this has taken place for the writings of the prophets to be fulfilled.”​—Matthew 26:55, 56.

The soldier band, the military commander, and the officers of the Jews seize Jesus and bind him. Seeing this, the apostles flee. However, “a certain young man”​—perhaps the disciple Mark—​remains among the crowd so as to follow Jesus. (Mark 14:51) This young man is recognized, and the crowd attempts to seize him, which forces him to leave behind his linen garment as he gets away.

Once Jesus is bound like a common criminal, he is led to Annas, who was the high priest when young Jesus amazed the teachers at the temple. (Luke 2:42, 47) Some of Annas’ sons later served as high priest, and now his son-in-law Caiaphas holds that position.

While Annas is questioning Jesus, Caiaphas has time to assemble the Sanhedrin. That court of 71 members includes the high priest and others who had held that office.

Annas questions Jesus “about his disciples and about his teaching.” Jesus replies simply: “I have spoken to the world publicly. I always taught in a synagogue and in the temple, where all the Jews come together, and I said nothing in secret. Why do you question me? Question those who have heard what I told them.”​—John 18:19-21.

An officer standing there slaps Jesus in the face and says reprovingly: “Is that the way you answer the chief priest?” But Jesus, knowing that he has done no wrong, responds: “If I said something wrong, bear witness about the wrong; but if what I said was right, why do you hit me?” (John 18:22, 23) Annas then has Jesus taken away to his son-in-law Caiaphas.

By now those composing the whole Sanhedrin​—the current high priest, the elders of the people, and the scribes—​have assembled. They meet at the home of Caiaphas. It is illegal to hold such a trial on the night of Passover, but this does not deter them from pursuing their wicked purpose.

This is hardly an unbiased group. After Jesus resurrected Lazarus, the Sanhedrin decided that Jesus should die. (John 11:47-53) And just days ago the religious authorities conspired to seize Jesus and kill him. (Matthew 26:3, 4) Yes, even before his trial begins, Jesus is as good as condemned to death!

In addition to meeting illegally, the chief priests and others of the Sanhedrin are attempting to find witnesses who will give false evidence to build the case against Jesus. They find many, but these cannot agree as to their testimony. Finally, two come forward and claim: “We heard him say, ‘I will throw down this temple that was made with hands, and in three days I will build another not made with hands.’” (Mark 14:58) Yet even these men do not fully agree.

Caiaphas asks Jesus: “Do you say nothing in reply? What is it these men are testifying against you?” (Mark 14:60) Jesus remains silent in the face of this false charge made by witnesses whose stories disagree. So High Priest Caiaphas switches to a different tactic.

Caiaphas knows that the Jews are sensitive about anyone claiming to be the Son of God. Earlier, when Jesus had called God his Father, the Jews wanted to kill him because they claimed that he was “making himself equal to God.” (John 5:17, 18; 10:31-39) Aware of such sentiments, Caiaphas now craftily demands of Jesus: “I put you under oath by the living God to tell us whether you are the Christ, the Son of God!” (Matthew 26:63) Of course, Jesus has acknowledged being the Son of God. (John 3:18; 5:25; 11:4) If he does not do so now, that could be construed as denying that he is God’s Son and the Christ. So Jesus says: “I am; and you will see the Son of man sitting at the right hand of power and coming with the clouds of heaven.”​—Mark 14:62.

At this, Caiaphas with great drama rips his garments and exclaims: “He has blasphemed! What further need do we have of witnesses? See! Now you have heard the blasphemy. What is your opinion?” The Sanhedrin hand down the unjust judgment: “He deserves to die.”​—Matthew 26:65, 66.

Then they begin to mock Jesus and hit him with their fists. Others slap his face and spit into it. After they cover his whole face and slap him, they say sarcastically: “Prophesy! Who is it that struck you?” (Luke 22:64) Here is the Son of God being treated abusively at an illegal nighttime trial!

Upon Jesus’ being arrested in the garden of Gethsemane, the apostles abandon him, fleeing in fear. However, two of them stop their flight. They are Peter “as well as another disciple,” evidently the apostle John. (John 18:15; 19:35; 21:24) They may catch up with Jesus as he is taken to Annas. When Annas sends Jesus to High Priest Caiaphas, Peter and John follow at a distance. They are likely torn between fear for their own lives and concern for what will happen to their Master.

John is known to the high priest and is thus able to gain entrance into the courtyard at Caiaphas’ house. Peter remains outside at the door until John returns and speaks to a servant girl who is acting as doorkeeper. Then Peter is allowed to enter.

It is cold this night, so those in the courtyard have a charcoal fire burning. Peter sits with them to keep warm as he waits “to see the outcome” of Jesus’ trial. (Matthew 26:58) Now, in the light of the fire, the doorkeeper who let Peter in gets a better look at him. “You are not also one of this man’s disciples, are you?” she demands. (John 18:17) And she is not alone in recognizing Peter and accusing him of being with Jesus.​—Matthew 26:69, 71-73; Mark 14:70.

This greatly upsets Peter. He is trying to be inconspicuous, even withdrawing to the entryway. So Peter denies that he was with Jesus, at one point saying: “Neither do I know him nor do I understand what you are talking about.” (Mark 14:67, 68) He also starts to “curse and swear,” meaning that he is willing to take an oath that his words are true and to face calamity if they are not.​—Matthew 26:74.

Meanwhile, Jesus’ trial is in progress, apparently in a part of Caiaphas’ house that is above the courtyard. Peter and the others waiting below may see the comings and goings of various witnesses who are brought in to testify.

Peter’s Galilean accent is an indication that his denial is false. Moreover, one in the group is related to Malchus, whose ear Peter cut off. So the charge is leveled against Peter: “I saw you in the garden with him, did I not?” When Peter denies this for a third time, a rooster crows, as was foretold.​—John 13:38; 18:26, 27.

At that point, Jesus apparently is on a balcony overlooking the courtyard. The Lord turns and looks straight at Peter, which must pierce Peter to the core. He recalls what Jesus said only a few hours earlier in the upper room. Imagine how Peter feels as the realization of what he has done crashes down on him! Peter goes outside and weeps bitterly.​—Luke 22:61, 62.

How could this happen? How could Peter​—who was so certain of his spiritual strength and loyalty—​deny his Master? Truth is being distorted, and Jesus is being depicted as a vile criminal. When Peter could have stood up for an innocent man, he turned his back on the very One who has “sayings of everlasting life.”​—John 6:68.

Peter’s tragic experience shows that even a person of faith and devotion can be thrown off balance if he is not properly prepared for unexpected trials or temptations. May what Peter went through serve as a warning to all of God’s servants!