Jesus' Callings

The Calling Year: What Jesus Already Knew

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The final year before Jesus’ baptism was undoubtedly his calling year. What did Jesus already know at that point?

He knew the stories of his miraculous birth: the message of Gabriel to Mary, the shepherds’ vision of the angels, and the prophecies of Simeon and Anna when Mary and Joseph came to Jerusalem to perform the purification rite. He knew the story of Elizabeth and Zechariah, and their son John. He knew about the visit of the Magi and the angelic direction back and forth to Egypt.

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Jesus was well-acquainted with the entire Hebrew Scriptures—beginning with Adam and Eve, Noah’s flood, and God’s promise to Abraham: “In your seed all nations of the earth will be blessed.” He knew the history of Israel, their captivity and release from Egypt, and the covenant that offered them the opportunity to become a royal priesthood to pass on Abraham’s blessing. He understood the highs and lows of Israel’s kings, the exile in Babylon, and the prophecies of Isaiah, Jeremiah, and Daniel about the restoration of true worship in Jerusalem and the anointing of the Holy Place.

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He also knew the psalmist’s words about the precious cost of life: “Those who are trusting in their wealth And who boast about their great riches, None of them can ever redeem a brother Or give to God a ransom for him, (The ransom price for their life is so precious That it is always beyond their reach); That he should live forever and not see the pit.” — Psalm 49:6–9.

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Jesus knew that only he could provide that priceless ransom. He knew Psalm 40:6–7: “Sacrifice and offering you did not desire, But you opened up my ears to hear... ‘Look, I have come. In the scroll it is written about me.’” 

 

He knew the full chapter of Isaiah 53—its powerful portrayal of the suffering servant who would carry the sins of many, be pierced, despised, silent before slaughter, buried with the rich, and raised in Jehovah’s favor. He recognized himself in the lines: “It was Jehovah’s will to crush him... If you will present his life as a guilt offering, he will see his offspring... and through him the delight of Jehovah will have success.”

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And of course, Daniel 9:24–27 was known to him: “From the issuing of the word to restore and to rebuild Jerusalem until Mes·siʹah the Leader... after the 62 weeks, Mes·siʹah will be cut off... He will keep the covenant in force... and at the half of the week, he will cause sacrifice and gift offering to cease.”

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He also understood Daniel’s prophecy pointing to the exact time the Messiah would appear, and the climate of expectation recorded at Luke 3:15: “Now the people were in expectation and all of them were reasoning in their hearts about John, ‘May he perhaps be the Christ?’” 

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He recognized John as the fulfillment of Malachi 4:5–6: “Look! I am sending to you E·liʹjah the prophet before the coming of the great and awe-inspiring day of Jehovah... and he will turn the hearts of fathers back toward sons...”

And Jesus later confirmed this in Mark 9:11–12: “E·liʹjah does come first and restore all things...”​

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Jesus Hears the Call

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All of this, Jesus heard and pondered throughout his life. He knew these prophecies related to him. Now John the Baptist had begun fulfilling his prophetic role, as recorded in Mark 1: “The beginning of the good news about Jesus Christ, the Son of God: Just as it is written in Isaiah the prophet: ‘Look! I am sending my messenger ahead of you, who will prepare your way.’ ‘A voice of one crying out in the wilderness: “Prepare the way of Jehovah! Make his roads straight.”’ John the Baptizer was in the wilderness, preaching baptism in symbol of repentance for forgiveness of sins. And all the territory of Judea and all the inhabitants of Jerusalem were going out to him, and they were baptized by him in the Jordan River, openly confessing their sins.”—Mark 1:1–5

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Matthew 3:5–6 confirms this setting: “Then the people of Jerusalem and all Judea and all the country around the Jordan were going out to him, and they were baptized by him in the Jordan River, openly confessing their sins.”

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A Wilderness Calling

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John’s location in the wilderness is no small detail. It is in this very wilderness—just outside Jerusalem—that Jesus would soon arrive to be baptized, and where he would then spend 40 days in solitude. If we consider the timing and essence of this message, we can draw an important conclusion: the timing of Jesus’ baptism is traditionally recognized as the end of September or the beginning of October.

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The wilderness setting was significant: it removed the focus from the grandeur of the temple in Jerusalem and placed it instead on repentance, purification, and consecration in simplicity.​​

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The Significance of Tishri

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This timing is spiritually significant. Here are the reasons I believe this is the correct estimation. First and foremost — the Atonement Day itself. If you are not familiar with what happened during that day in Israel, I highly recommend reading the article Atonement Day, Festival of Booths and watching the morning worship program prepared by Jehovah’s Witnesses for the Jesus Memorial in 2025. You can imagine how important it was for Jesus to be present at the Atonement Day that year. But even more importantly, consider what is written in Hebrews 10: “For since the Law has a shadow of the good things to come, but not the very substance of the things, it can never, by the same sacrifices that are continually offered year after year, make those who approach perfect. Otherwise, would not the sacrifices have stopped being offered, because those rendering sacred service once cleansed would have no consciousness of sins anymore? On the contrary, these sacrifices are a reminder of sins year after year, for it is not possible for the blood of bulls and of goats to take sins away. So when he comes into the world, he says: ‘Sacrifice and offering you did not want, but you prepared a body for me. You did not approve of whole burnt offerings and sin offerings.’ Then I said: ‘Look! I have come (in the scroll it is written about me) to do your will, O God.’ After first saying: ‘You did not want nor did you approve of sacrifices and offerings and whole burnt offerings and sin offerings’—sacrifices that are offered according to the Law—then he says: ‘Look! I have come to do your will.’ He does away with what is first in order to establish what is second. By this “will” we have been sanctified through the offering of the body of Jesus Christ once for all time.” — Hebrews 10:1–10

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The Day of Atonement was the one day of the year when the high priest would enter the Most Holy to make atonement for the people. How important it would have been for Jesus to be in Jerusalem that day! Yet, if we understand Hebrews 10:1–10, we see something greater: “Sacrifices that are offered according to the Law… cannot make those who approach perfect… ‘Look! I have come (in the scroll it is written about me) to do your will, O God.’… By this ‘will’ we have been sanctified through the offering of the body of Jesus Christ once for all time.”

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Jesus came to the clear realization that the services performed in the earthly temple no longer fulfilled their divine purpose. A better sacrifice was needed—one that could truly cleanse the conscience and sanctify worshippers. The temple had served as a shadow; the reality was now here. Jesus himself was the Lamb of God. He was also the High Priest—one greater than Aaron, in the manner of Melchizedek. By being baptized at the Jordan, Jesus deliberately stepped into the role of the greater High Priest. His act was not about personal redemption — he had no sin to confess. Instead, his baptism paralleled the yearly actions of Israel’s high priest on the Day of Atonement. Just as the high priest washed and clothed himself in holy garments before entering the Most Holy, so Jesus was immersed in water before receiving his heavenly anointing. This was not a ritual of repentance, but an act of consecration, following the protocol Jehovah himself had established for redeeming the sins of the people.

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High Priest in the Wildreness. Luke 3:21 — “All the People Were Baptized”

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I came to realize that Jesus came to John Baptist to be baptised as a High Priest by pooling connecting the Atonment Day and duty of the High Priest in that day in Jerusalem temple with Luke wrote in his Gospel in chapter 3, verse 21.​​​​ An Extended Research Study on the Atonement-Day Background of Jesus’ Baptism:

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1. The Puzzle Begins with a Video Scene. In the Good News According to Jesus series, the episode This Is My Son portrays the baptism of Jesus . Up until that point, the video consistently shows crowds of people coming to John at the Jordan. But at the moment of Jesus’ baptism, the riverbank is strikingly empty. Only John and Jesus are present. (minute 11:40). At first this might seem like a minor artistic choice. But then we turn to Luke 3:21: “Now when all the people were baptized, Jesus also was baptized; and as he was praying, heaven was opened.” ​The contrast is dramatic. The video suggests solitude, while Luke seems to describe a mass baptismal event. This tension between what we see in the video and what we read in Scripture sparks a deeper investigation. Could it be that Luke’s phrase “all the people” does not mean what we might first assume?

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2. The Language of “All the People”

Luke’s Greek phrase is ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαόν (“when all the people were baptized”). If taken literally, it would suggest that every Israelite went into the Jordan. But in biblical Greek, ἅπαντες often refers to the nation as a body, not every individual.

The Hebrew expression that could stand behind it is בְּטִהוּר כָּל־הָעָם — “when all the people were purified.” This connects directly with Leviticus 16:30: “On this day atonement will be made for you, to cleanse you; you will be clean from all your sins before Jehovah.”

Seen this way, Luke may be situating Jesus’ baptism not in a crowded river scene, but in the context of the Day of Atonement, when the whole nation was corporately cleansed through temple rites.

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3. The Word “Baptize” and Its Hebrew Background

The Greek baptizō means “immerse, dip, wash.” Its Hebrew equivalent is ṭābal (טָבַל), used in both water and blood contexts:

• Naaman “dipped (ṭābal) himself seven times in the Jordan” (2 Ki. 5:14).

• The priest “dipped (ṭābal) his finger in the blood and sprinkled it” (Lev. 4:6, 17).

Thus, “baptism” does not always mean water immersion. It can signify ceremonial dipping associated with purification and atonement. Luke’s use of “all the people were baptized” could therefore reflect national purification, not literal immersion in the Jordan.

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4. Purification Customs on Atonement Day

The Day of Atonement was Israel’s annual purification day:

• “The Israelites were to ‘afflict their souls’ by fasting” (Atonement Day, it-1 p. 213).

• “The high priest had to bathe his flesh in water and put on holy garments” (Bathing, it-1 p. 263).

• “The one leading the goat for Azazel must wash his garments and bathe” (Azazel, it-1 p. 225).

• “This day served ‘to cleanse you; you will be clean from all your sins’” (Clean, Cleanness, it-1 p. 479).

• “Only on Atonement Day did the high priest enter the Most Holy” (Propitiatory Cover, it-2 p. 698).

These details confirm that the nation was considered “purified” on Atonement Day, even though only the priest performed the rituals. Luke’s wording, then, fits this corporate sense.

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5. Why Jesus Did Not Go to the Temple

If Atonement Day was the nation’s cleansing, why did Jesus not go to Jerusalem?

1. He needed no redemption. Hebrews 7:26 describes him as “holy, innocent, undefiled.”

2. He could not officiate under the Law. “The high priest washed at the copper basin before ministering” (Atonement Day, it-1 p. 213), but Jesus was from Judah, not Levi.

3. His consecration was greater. “Christ entered… not with blood of goats, but with his own blood” (Ransom, it-2 p. 734; Heb. 9:11–12).

Instead, Jesus went to John for baptism — an act not of redemption but of consecration, fitting his priestly mission.

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6. Why John Was the Fitting Agent

John was uniquely suited to perform this role. His father Zechariah was a Levitical priest (Luke 1:5; Zechariah, it-2 p. 1232), giving John priestly standing. Even more, Gabriel had announced his mission before birth: “He will go ahead of him… to prepare for Jehovah a prepared people” (Luke 1:17; John the Baptist, it-2 p. 1014).

Thus, John combined Levitical legitimacy with prophetic commission. He stood outside the temple system, but as the son of a priest and the messenger chosen by God, he was the rightful agent to immerse Jesus.

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7. The Gospel Accounts Compared

• Matthew 3:13–17 emphasizes righteousness fulfilled.

• Mark 1:9–11 highlights the Spirit’s descent.

• Luke 3:21–22 uniquely situates Jesus’ baptism against the backdrop of “all the people” being purified.

• John 1:29–34 clarifies that the baptism’s purpose was to reveal Jesus by Spirit anointing.

Together, these accounts harmonize. Luke ties the event to corporate purification, Matthew shows fulfillment of righteousness, Mark shows divine confirmation, and John explains prophetic identification.

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8. Paul’s Typology: Baptism into Moses

Paul writes: “All our forefathers… were baptized into Moses” (1 Cor. 10:1–2). The Israelites did not undergo individual immersions, but corporately shared in a redemptive event.

This shows that “baptism” could mean national identification with a mediator, not individual river immersion. Luke’s “all the people” fits perfectly into this biblical usage.

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9. Hebrews: The Greater High Priest

Hebrews interprets the Atonement rituals as foreshadowing Christ:

• “Only on Atonement Day did the high priest enter the Most Holy” (Atonement Day, it-1 p. 213; Heb. 9:7).

• “Christ entered… not with blood of goats, but with his own blood” (Ransom, it-2 p. 734; Heb. 9:11–12).

• “He offered once for all time himself” (Heb. 7:27).

Jesus’ baptism, then, was the antitypical priestly washing — not for cleansing sin, but for consecration. Heaven opened, affirming him as High Priest of the new covenant.

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10. Conclusion: Puzzle Resolved

The video’s empty riverbank is not at odds with Luke’s Gospel. Rather, it illustrates the deeper truth:

• All the people were corporately purified in Jerusalem during Atonement.

• Jesus was baptized at the Jordan, consecrated by washing like the high priest before service.

• John, as a priest’s son and prophet, was the rightful agent to perform the rite.

• Heaven itself opened, identifying the true High Priest who would offer not goat’s blood, but his own ransom (Ransom, it-2 pp. 733–736, 760–762).

Thus, Luke 3:21 is not an exaggeration but a theological masterpiece. It bridges Israel’s yearly Day of Atonement with the inauguration of Jesus’ eternal priesthood.

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Jesus Chooses the Wilderness

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If John the Baptist preached repentance, even rebuking religious leaders for hypocrisy, Jesus discerned that it was no longer fitting for him to be in the temple in Jerusalem. Instead, he went to John in the wilderness. Consider John’s words:

 

“‘We have Abraham as our father.’ For I say to you that God is able to raise up children for Abraham from these stones. Indeed, the ax is already lying at the root of the trees. Every tree, then, that does not produce fine fruit will be cut down and thrown into the fire.”—Luke 3:8–9

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The wilderness location was not accidental. If you watch the dramatization or read the Insight book’s article on Azazel, it will help you appreciate even more the spiritual meaning. Just like the scapegoat that was led into the wilderness on Atonement Day, Jesus was “full of holy spirit” and was “led about by the spirit in the wilderness” (Luke 4:1).

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This was one of the most profound callings Jesus ever experienced. No longer would animal sacrifices suffice. His own body was prepared to be the better offering. The Kingdom had drawn near. Would he step into the role of Messiah? Would he become the Lamb who takes away the sin of the world—just as Azazel carried the sins of Israel into the wilderness?

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A Calling from the Heavens

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Right after Jesus was baptized, the heavens opened, and he was anointed with holy spirit. This was more than an anointing—it was a calling. Now, in addition to the words written in the Scriptures and inscribed in his heart, he heard it—not from man—but from our heavenly Father.​

 

“A man does not take this honor of his own accord, but he receives it only when he is called by God, just as Aaron was. So, too, the Christ did not glorify himself… but was glorified by the One who said: ‘You are my son; today I have become your father.’”—Hebrews 5:4–6

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The Appointed Time Arrives

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Jesus had waited patiently for the appointed time. Now that time had come. His ears, trained by the Scriptures, had been prepared to hear the divine invitation. The prophecy of Daniel about the “anointing of the Most Holy” (Dan. 9:24) pointed to this very year and this very day.

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Yet Jesus could not perform this duty in the literal temple of Jerusalem. He did not belong to the Levitical tribe or to the priestly household. The Law’s arrangement restricted him from serving there. And even more, the priesthood of that time had become corrupted — the very household responsible for temple service had allowed money changers and commerce to overrun the sacred courts. Jesus would later overturn their tables as a sign of judgment (John 2:14–16). It was clear that this household could not be the channel for inaugurating his priesthood. 

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Still, Jesus showed respect for Jehovah’s arrangement. He sought out not the temple hierarchy but John — the son of a Levitical priest and the prophet foretold by Gabriel. John had already fulfilled his God-given duty of cleansing the people and preparing them for the arrival of the Anointed One. How appropriate it was, then, that Jesus should go to John at the Jordan, not to confess sin but to consecrate himself for holy service.

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And how fitting that at this precise moment, Jehovah responded. Just as the high priest on Atonement Day entered the Most Holy Place, so Jesus, through baptism, stepped into his greater priestly service. Heaven itself opened. The Spirit descended. And now Jesus heard not only the written Word but the direct voice of his Father: “You are my Son, the beloved; with you I am well pleased” (Luke 3:22).

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To help you feel the beauty and power of this moment, I recommend listening to these Kingdom songs:​ To Do Your Will Is My Delight,  Christian Dedication and  This is the Way

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Calling into Priesthood.

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How fitting it was for Jesus to dedicate himself through baptism—becoming the Messiah, the Lamb of God, and the High Priest in the manner of Melchizedek—on the Day of Atonement, the only day of the year when the Levitical high priest was permitted to enter the Most Holy Place. While adoption into God’s family is open to everyone, priesthood has always been the prerogative of the firstborn. Looking back at history, the tribe of Levi—descendants of Levi—were not the natural firstborn. They were selected by Jehovah under special circumstances. However, Jehovah never bound Himself to keep them in that position forever, unlike the promise He made to His firstborn Son. The apostle Paul captures this truth beautifully in his letter to the Hebrews:

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For every high priest taken from among men is appointed in their behalf over the things relating to God, so that he may offer gifts and sacrifices for sins. He is able to deal compassionately with the ignorant and erring ones, since he too is confronted with his own weakness, and because of that he must make offerings for his own sins just as he does for those of the people. A man does not take this honor of his own accord, but he receives it only when he is called by God, just as Aaron was. So, too, the Christ did not glorify himself by becoming a high priest, but was glorified by the One who said to him: “You are my son; today I have become your father.” As he also says in another place: “You are a priest forever in the manner of Melchizedek.” During his life on earth, Christ offered up supplications and also petitions, with strong outcries and tears, to the One who was able to save him out of death, and he was favorably heard for his godly fear. Although he was a son, he learned obedience from the things he suffered. And after he had been made perfect, he became responsible for everlasting salvation to all those obeying him, because he has been designated by God a high priest in the manner of Melchizedek. (Hebrews 5:1–10)

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We have this hope as an anchor for the soul, both sure and firm, and it enters in within the curtain, where a forerunner has entered in our behalf, Jesus, who has become a high priest in the manner of Melchizedek forever. (Hebrews 6:19–20)

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For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and Abraham gave him a tenth of everything. First, his name is translated “King of Righteousness,” and then also king of Salem, that is, “King of Peace.” In being fatherless, motherless, without genealogy, having neither a beginning of days nor an end of life, but being made like the Son of God, he remains a priest for all time. See how great this man was to whom Abraham, the family head, gave a tenth out of the best spoils. True, according to the Law, those of the sons of Levi who receive their priestly office have a commandment to collect tithes from the people, that is, from their brothers, even though these are descendants of Abraham. But this man who did not trace his genealogy from them took tithes from Abraham and blessed the one who had the promises. Now it is undeniable that the lesser one is blessed by the greater. And in the one case, it is men who are dying who receive tithes, but in the other case, it is someone of whom witness is given that he lives. And it could be said that even Levi, who receives tithes, has paid tithes through Abraham, for he was still a future descendant of his forefather when Melchizedek met him. If, then, perfection was attainable through the Levitical priesthood (for it was a feature of the Law that was given to the people), what further need would there be for another priest to arise who is said to be in the manner of Melchizedek and not in the manner of Aaron? For since the priesthood is being changed, it becomes necessary to change the Law as well. For the man about whom these things are said came from another tribe, from which no one has officiated at the altar. For it is clear that our Lord has descended from Judah, yet Moses said nothing about priests coming from that tribe. And this becomes even clearer when another priest arises who is like Melchizedek, who has become such, not by the legal requirement that depends on fleshly descent, but by the power of an indestructible life. For it is said in witness of him: “You are a priest forever in the manner of Melchizedek.” So, then, the former commandment is set aside because it is weak and ineffective. For the Law made nothing perfect, but the introduction of a better hope did, through which we are drawing near to God. Also, inasmuch as this was not done without an oath being sworn—(for, indeed, there are men who have become priests without a sworn oath, but this one has become so through an oath sworn respecting him by the One who said: “Jehovah has sworn, and he will not change his mind, ‘You are a priest forever’”)—Jesus has accordingly become the guarantee of a better covenant. Furthermore, many had to become priests in succession because death prevented them from continuing as such, but because he continues alive forever, his priesthood has no successors. So he is able also to save completely those who are approaching God through him, because he is always alive to plead for them. For it is fitting for us to have such a high priest who is loyal, innocent, undefiled, separated from the sinners, and exalted above the heavens. Unlike those high priests, he does not need to offer up sacrifices daily, first for his own sins and then for those of the people, because he did this once for all time when he offered himself up. For the Law appoints as high priests men who have weaknesses, but the word of the oath sworn after the Law appoints a Son, who has been made perfect forever. (Hebrews 7:1–28)

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What is deeply significant is that Jehovah appointed his Son as a priest with the power of an indestructible life—something never achievable under the Mosaic Law. The sacrifices of animals could not perfect those who approached Jehovah, no matter how faithfully they were offered. Even those who gave their lives in loyal service before Christ could not equal what Adam had lost. But Jesus, having been protected by Jehovah from any corrupting influence, was able to offer his own life as a corresponding ransom. He was truly God’s Son in every sense, and on the day he offered himself to fulfill God’s will, Jehovah publicly recognized him as His Son—the one He fully approved.

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This leads us to a vital conclusion. I remember reading this insight in Russell’s The New Creation, where he described two essential elements: the individual’s consecration and Jehovah’s acceptance—or sanctification. As I quoted earlier, “A man does not take this honor of his own accord, but he receives it only when he is called by God.” This is a powerful truth. Still, it does not negate the necessity of personal choice. Jehovah does not force anyone to do His will without their willing consent. Individuals must offer themselves freely. Only then does Jehovah act to sanctify and appoint them according to His purpose. This was beautifully demonstrated in His only-begotten Son.

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So, while the calling and preordination are real—we are all made in God’s image and, with God-given conscience, naturally inclined to imitate our heavenly Father—His inspired word reaches out to all, urging us to be holy and to follow what was written for our benefit. Nevertheless, personal dedication is still required. The calling is extended to all of us; the approval, however, depends on our commitment to holiness.

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Before Jesus paid the ransom, it remained a theoretical provision. Afterward, it became a guaranteed reality. Jehovah uses this guarantee as a token—having paid our high debt, He is fully confident that through the value of Jesus’ ransom, we can be completely freed from sinful inclinations. This is why Jesus made this statement in Matthew 11:11,12: Truly I say to you, among those born of women, there has not been raised up anyone greater than John the Baptist, but a lesser person in the Kingdom of the heavens is greater than he is. From the days of John the Baptist until now, the Kingdom of the heavens is the goal toward which men press, and those pressing forward are seizing it.