Jesus and his disciples have spent three nights in Bethany since they arrived from Jericho. Now, early in the morning on Monday, Nisan 10, they are heading to Jerusalem. Jesus is hungry. So when he sees a fig tree, he walks toward it. Does it have figs?

It is now late March, but the season for figs is not until June. Still, the leaves are out, having sprouted early. Thus, Jesus feels that there might be early figs. He finds, though, that there are none. The leaves have given the tree a deceptive appearance. Jesus then says: “Let no one eat fruit from you ever again.” (Mark 11:14) Immediately the tree starts to wither, the meaning of which is to be learned the next morning.

Before long, Jesus and his disciples reach Jerusalem. He goes to the temple, which he inspected the previous afternoon. Today he does more than make an inspection; he takes action similar to what he did three years earlier at the Passover of 30 C.E. (John 2:14-16) This time Jesus throws out “those selling and buying in the temple.” He also overturns “the tables of the money changers and the benches of those selling doves.” (Mark 11:15) He does not even let anyone carrying things to another part of the city take a shortcut through the temple courtyard.

Why is Jesus taking decisive action against those changing money and selling animals in the temple? He says: “Is it not written, ‘My house will be called a house of prayer for all the nations’? But you have made it a cave of robbers.” (Mark 11:17) His reason for calling these men robbers is that they demand exorbitant prices from those who have to buy animals needed for sacrifice. Jesus views their dealings as extortion, or robbery.

Of course, the chief priests, scribes, and principal ones of the people hear what Jesus has done, and they respond with renewed efforts to have him killed. However, they face a problem. They do not know how to do away with Jesus, because the people are flocking to hear him.

Not only natural Jews but also proselytes, converts to the Jews’ religion, have come for the Passover. Among them are Greeks who have come to worship at the festival. These approach Philip, perhaps attracted by his Greek name, and ask to see Jesus. Philip may be unsure whether such a meeting is appropriate, so he confers with Andrew. The two take the matter to Jesus, who is apparently still at the temple.

Jesus knows that he is to die in a few days, so this is not the time to satisfy people’s curiosity or to seek popularity. He responds to the two apostles with an illustration, saying: “The hour has come for the Son of man to be glorified. Most truly I say to you, unless a grain of wheat falls to the ground and dies, it remains just one grain; but if it dies, it then bears much fruit.”​—John 12:23, 24.

One grain of wheat might seem of little value. Yet, if it is put into the soil and “dies” as a seed, it can germinate and in time grow into a productive stalk with many grains. Similarly, Jesus is one perfect man. Still, by his being faithful to God till his death, he will become the means of imparting everlasting life to many who have a similar spirit of self-sacrifice. Thus, Jesus says: “Whoever is fond of his life destroys it, but whoever hates his life in this world will safeguard it for everlasting life.”​—John 12:25.

Jesus is not thinking of himself only, for he says: “If anyone would minister to me, let him follow me, and where I am, there my minister will be also. If anyone would minister to me, the Father will honor him.” (John 12:26) What a reward! Those honored by the Father will become Christ’s associates in the Kingdom.

Bearing in mind the great suffering and agonizing death that awaits him, Jesus says: “Now I am troubled, and what should I say? Father, save me out of this hour.” But Jesus does not want to avoid accomplishing God’s will. He adds: “Nevertheless, this is why I have come to this hour.” (John 12:27) Jesus is in agreement with all that God has purposed, including his own sacrificial death.

At the temple on Monday, Nisan 10, Jesus is speaking about his approaching death. Concerned about how God’s reputation will be affected, Jesus says: “Father, glorify your name.” A mighty voice from the heavens responds: “I have glorified it and will glorify it again.”​—John 12:27, 28.

The people nearby are bewildered. Some think that they heard thunder. Others say: “An angel has spoken to him.” (John 12:29) However, it is Jehovah whom they just heard speaking! And this is not the first time that humans have heard God’s voice in connection with Jesus.

Three and a half years earlier, at Jesus’ baptism, John the Baptist heard God say of Jesus: “This is my Son, the beloved, whom I have approved.” Later, after the Passover of 32 C.E., Jesus was transfigured before James, John, and Peter. Those three men heard God declare: “This is my Son, the beloved, whom I have approved. Listen to him.” (Matthew 3:17; 17:5) But now, this third time, Jehovah is speaking in a way that many can hear!

Jesus says: “This voice has occurred, not for my sake, but for your sakes.” (John 12:30) It is proof that he truly is God’s Son, the foretold Messiah.

Moreover, Jesus’ faithful life course both exemplifies the way humans should live and confirms that Satan the Devil, the ruler of the world, deserves to be executed. Jesus says: “Now there is a judging of this world; now the ruler of this world will be cast out.” Rather than being a defeat, Jesus’ approaching death will be a victory. How so? He explains: “Yet I, if I am lifted up from the earth, will draw all sorts of men to myself.” (John 12:31, 32) By means of his death on a stake, Jesus will draw others to himself, opening the way to everlasting life.

In response to Jesus’ comment about being “lifted up,” the crowd says: “We heard from the Law that the Christ remains forever. How can you say that the Son of man must be lifted up? Who is this Son of man?” (John 12:34) Despite all the evidence, including hearing God’s own voice, most of them do not accept Jesus as the true Son of man, the promised Messiah.

As he has done before, Jesus speaks of himself as “the light.” (John 8:12; 9:5) He urges the crowd: “The light will be among you a little while longer. Walk while you still have the light, so that darkness does not overpower you . . . While you have the light, exercise faith in the light, so that you may become sons of light.” (John 12:35, 36) Then Jesus withdraws, because Nisan 10 is not the day for him to die. Passover Nisan 14 is when he is to be “lifted up”​—nailed to a stake.​—Galatians 3:13.

Looking back on Jesus’ ministry, it is clear that prophecy was being fulfilled when the Jews did not put faith in him. Isaiah foretold that the eyes of people would be blinded and their hearts would be hard so that they would not turn around to be healed. (Isaiah 6:10; John 12:40) Yes, most of the Jews stubbornly reject the evidence that Jesus is their promised Deliverer, the way to life.

Nicodemus, Joseph of Arimathea, and many other rulers “actually put faith” in Jesus. But will they act in faith, or will they hold back, either because they fear being expelled from the synagogue or because they ‘love the glory of men’?​—John 12:42, 43.

Jesus himself explains what putting faith in him involves: “Whoever puts faith in me puts faith not only in me but also in him who sent me; and whoever sees me sees also the One who sent me.” The truths that God instructed Jesus to teach and that Jesus continues to proclaim are vital, so much so that he can say: “Whoever disregards me and does not receive my sayings has one to judge him. The word that I have spoken is what will judge him on the last day.”​—John 12:44, 45, 48.

Jesus then concludes: “I have not spoken of my own initiative, but the Father who sent me has himself given me a commandment about what to say and what to speak. And I know that his commandment means everlasting life.” (John 12:49, 50) Jesus knows that shortly he will pour out his own lifeblood in sacrifice for humans who exercise faith in him.​—Romans 5:8, 9.