Larger context of Christological texts in NT needs to be considered cannot just be taken in isolation.

2 Themes:
A lot of these writings screen out the question of the cross i.e. atonement Romans 8.3 God sends his
own son as a sin offering, should we separate these two.
Yahwehs return to Zion, Ezekiel in Patristics they have difficulty in imagining God being in one place
and not another, Exodus is foundational as Genesis for this return theology reading Exodus whole
the preparations of Yahwehs return, in the context of the golden calf, the glory of the Lord coming
to dwell in the tabernacle becomes the model for these returning texts
Mal 3 , Isaiah 40, What did Isaiah have in mind? Isaiah 6, bits of Exodus/Ezekiel? Isaiah 52?
In the Gospels Jesus person is closely bound up with his work, he is going to the cross and what that
means. John: tabernacles with us and we beheld his glory i.e. at the cross, the Son of Man will be
lifted up. In John his death and kingdom bringing work are his glory the death being the climax of his
glory.
Beginning of Mark missing like the end? Isaiah quote Malachi. Mark is from the beginning telling us
the story of Yahwehs return to Zion in Jesus. Isaiah 42/Psalm 2 poems about the servant the one
commissioned by god but also the arm of the Lord. This is what it looks like. Strong imperial claim of
Psalm 2 but a radically different: 10.35/45
What happens to Daniel 7 in Paul? Ephesians 1 has Pail stepped back from the apochryphal ideas
floating about
Philippians 2 as a retelling of the story of Adam son of man
Have to integrate early Christology with these two themes.

Dunn:
P146 whenever you see phrases like this get suspicious
Neusner high Christology on sermon on the mount
The more we know about Christology in the early church the more we realise that we have to search
the gospels for this high Christology transfiguration Elijah is not divine
3RD Theme : Messiahship and how to relate it to a high Christology Horbury gets this wrong but it
is important
Hargagnon in Phil 2 even though Jesus was equal he did not to be taken advantage, or to
exploit this equality not that he had it and gave it up. High Christology - despite the fact he was
equal with god/ Jesus comes to his sovereignty in a totally different way, unlike the grasping of the
secular empires eg Alexander etc. See climax of the covenant

1 Cor 8 is a big explosive move paradigm shift (Kuhn) the great revolution of early Christology is
already in place when Paul writes Phil 2/1 Cor/ Colossians - 50 ad as there is no argument about
this formulation
Wisdom, word, torah, glory, spirit are ways of talking about the one gods action in the world not as
2/3
rd
gods and these are then used to talk about Jesus and the Holy Spirit
Ben Sira 24 wisdom becomes glory/shekinah how the one god has acted in creation/Israel and
resides in the temple and then the list of the heroes with Onias as the high priest just before the
Maccabean crisis 200bc there is no glory in the temple but we have torah and wisdom and this is the
glory enfleshed in the high priest but then look at the next 200 years of the high priests! But this is
still monotheism!
Akibah: claims 2 powers in heaven sees a plurality within the godhead refs to Genesis 1 Let us
but is knocked down but he is not seen as questioning monotheism see ntpg middle section!
Christians persecution due to temple (Stephen) not claims to Christs divinity or the early
development of Christology not an issue for the church either, symbols e.g. mixing with gentiles
Jesus is being described as the what the personal ways Yahweh was going to behave/deal with his
people
Bauckham Jesus is on the creator side not intermediaries
Hurtado experience of Jesus early Christians use intermediaries to explain this, Bauckham rejects
this
Messiah cleanses the temple beat pagans
Paul in romans and spirit