Listen to Him
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Second, Jesus is designated the “chosen” Son (v. 35) rather than the “beloved” Son, as he was at his baptism (3:22).75 The word for “chosen” Gk. eklegesthai), used with reference to the divine appointment of the twelve apostles (6:13), here in the Greek perfect form, signifies that Jesus has been divinely chosen beforehand as Messiah of God (v. 20; 23:35) to fulfill the office of the chosen Servant of the Lord (Isa 42:1). Finally, the command “listen to him” (v. 35; Gk. autou akouete) recalls Deut 18:15, “The Lord your God will raise up for you a prophet like me.… You must listen to him [Gk. autou akouesthe].” The divine declaration thus ratifies the earlier word of Jesus in response to Peter’s confession that the Messiah—and the disciples in following the Messiah—must suffer (vv. 20, 22).76 Christology leads to discipleship, and discipleship flows from Christology. “Listen to him” not only designates Jesus as the prophet who would follow Moses, but also as the Son who must suffer, and who calls disciples to share his suffering.77 The disciples have not come—indeed they cannot come—to the recognition of Jesus as God’s chosen Messiah on their own (so Matt 16:17; 2 Pet 1:17–18). Only the Father can impart the mystery of Jesus’ divine sonship to believers.
What is the exodus motif? The following pages will demonstrate that the exodus motif is a much bigger concept than merely the liberation of the Hebrews from the oppressive iron furnace of the Egyptians. It is about God’s crafting a people for himself by bringing them to the very abode of his presence at Mount Sinai. Yet there is more. Just as there was an anticipated goal at the beginning of creation in the Garden of Eden, so also there is an anticipated goal for Israel. The deliverance from Egypt did not stop at Sinai, where God meets with his people. The deliverance was intended to include the Promised Land. In the immediate context of the Hebrew Bible, this means the land of Canaan. However, the final goal of the exodus deliverance and salvation itself includes something greater than the Promised Land. It is nothing less than the grandest gift imaginable: heaven itself, which I will refer to as “the world-to-come” in this book.4 Mishnaic Hebrew came to express the world in the future as ʿôlām habāʾ (world-to-come). This Hebrew construction is often used to contrast “world” in an eschatological context with the present world (ʿôlām hazzeh). This is where the exodus motif finds it fulfillment, in the world-to-come (cf. Rev 21:3).5