Yeshua’s Messianic Calling

Mark 1:11-12      11 And there was a voice from heaven: “You are my Son, whom I dearly love; in you I find happiness.” 12 At once the Spirit forced Jesus out into the wilderness. 
[Scripture taken from the Common English Bible®, CEB® Copyright © 2010, 2011 by Common English Bible.™ Used by permission. All rights reserved worldwide.]

When Yeshua ascended out of the baptismal waters of the Jordan, he did so with a profound sense of an insistence in the name of God. Perhaps. What had been external for Israel (the messianic hope had become the expectation of a Messiah who would “save” Israel) now had become an internal dynamic process (a personal calling, a vocational possibility requiring a response). What was unclear as Yeshua left the baptismal waters was the shape of that calling. What was the meaning of the affirmation of Yeshua as “ “dearly love[d]?” as “Son?” of “in you I find happiness?” A quantum shift had happened… Yeshua found himself half-way across a bridge that he would have to build in order for him to complete his journey… building the bridge as he walked across it. That bridge spanned human consciousness and divine mystery.

Whether Yeshua was “driven” (Mark) or “led” (Matthew and Luke) into the wilderness, whether this experience was a symbolic inner journey or a real trip into wilderness territory, it was clear that this experience was transformative — that is, Yeshua’s Self (the deep center that managed his conscious and unconscious make-up) was altered. He would never be the same again. His calling, his messianic vocation, was shaped. (Note: “messianic vocation” is quite different from “Messiah”).

The wilderness experience was one of contentious inner struggle, temptation, and choice — all leading to discernment and decisions about the nature of Yeshua’s response to that inner calling. As such, he was confronted with three seductive options: curator of a prosperity gospel, consummate public servant, and/or virtuoso charmer and magician. A fourth option (John’s expectation of an apocalyptic rebel) had been rejected by the nature of Yeshua’s experience of the God-process during his baptism. These options arose as Yeshua contended with the God-process. That contentious engagement was not unlike that of Job’s with The Satan — not the evil one, but the part of the God-process which, in freedom, raises all the possibilities (both good and bad). These options were the various hopes that Israel had projected onto the awaited Messiah. In his struggles, Yeshua discerns that he is called to a different vocation — likely messianic, but not to fulfill Israel’s hope for the Messiah. Instead of the hoped-for Messiah,Yeshua chooses to extend what he had experienced in baptism — namely, direct inner engagement with the divine mystery, first-hand personal access to the God-process, ability to perceive that unheard inner voice that call us into dynamic inter-relationship with God, self, and others.

The synchronicity of Isaiah being read in the synagogue when Yeshua is asked to read and preach, helps cement Yeshua’s new calling. The messianic vocation to which Yeshua responds is akin to that of the prophets — namely, to remind people that God invites the challenge of inner transformation and justice. Yeshua will not foment a political revolution or by herald an apocalyptic incursion of God’s power to rid the world of evil. It is to every-day situations and people that Yeshua will address himself — inviting people to find God within and then, having encountered and engaged the divine mystery within themselves, to reach out to others (especially the poor, distressed, and suffering). The reaching out is the practical definition of the commonwealth of peace and tender justice. In short, Yeshua’s mission is to tell the story of his transformation and invite people to experience a messianic transformation within themselves. The mystics and the Eastern Church call that process “divinization.”

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