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1. In my view, the infancy narratives do not present Jesus as God incarnate, or even imply that much. Matthew and Luke only say that Jesus was conceived by the power or activity of the Holy Spirit. John presents Jesus as the Word of God made flesh, but that thought is absent from the Synoptics. (As I always say, this is not an argument against Trinitarianism; it is an argument for grasping the primary historical-political orientation of the New Testament.)

2. At most the Father-Son relationship is that of the God as Father to the king as his Son or that of God as Father to Israel as his Son. The Old Testament fully accounts for the language of Jesus’ baptism. He is presented as the servant/son who will fulfil the purposes of YHWH. I did not claim that the baptism accounts say that “a great deal which was appropriately attributed to YHWH would now be attributed to Jesus and him alone”.

3. The texts do not say that Jesus was God incarnate. It’s nonsense to say that there was no human candidate to rule the nations as king. The whole biblical narrative points to the expectation that God would establish the throne of David—that is, a human dynasty—for ever.

4. “Marvelled” (thaumazō in Luke tends to be positive, so I’m not sure it’s right to read emarturoun negatively. But whether or not Jesus fulfilled Jewish expectations regarding God’s anointed servant has no bearing on the present question.

5. Nowhere in the Gospels are we told Jesus relinquished divine authority. That’s a figment of the theological imagination. Not even in Philippians 2:6-8 do we have that idea. Again, the inclusion of Gentiles, if that’s what’s intended here, has no bearing.

6. Perhaps on the premise that Jesus is viewed by Matthew as God incarnate, but that premise has not been established, merely assumed. Otherwise, particularly in view of the reference to the “son of man”, that Jesus proceeds to forgive the man’s sins is better explained by the fact that he has been given the authority to do so.

7. I really don’t understand why you keep harping on about the Gentiles. I see no “clues” to divinity in Daniel 7.

8. See #5.

9. No one gives the “other answer”.

10. See #5.

11. The authority is delegated to Jesus. Kind of obvious.

12. How the eschatological and protological narratives about Jesus intersect in John’s Gospel needs careful examination. See #1.

15. Whether kyrios “is also an identification with YHWH” is precisely the point at issue. It cannot be assumed. You are offering presumptions, “clues” and inferences. The black and white textual evidence is overwhelmingly that authority is given to the human servant/Son of YHWH.

16. See #5.

18. It’s not logical at all. Jesus’ messianic identity is fully accounted for by the argument that YHWH gave to David’s ᐣadon the exceptional right to rule at his right hand. Your argument relies on a theological inference that is simply not demonstrable from what is actually written.

21. Ah, the “biblical language of metaphor”! How convenient. That’s how people have always demythologised biblical eschatological language. The temporal argument is difficult to escape: “Then… when… after… until… last… When… then….” Paul seems to state pretty clearly that at the end, when the last enemy has been destroyed, Jesus will “hand over” rule to God the Father and will become subjected to him.

22. “Graciously bestowed” means “graciously bestowed”.

23. I was simply reading what Paul says in the passage. I don’t see what’s revisionist about it.

24. Notice that the writer says that Jesus “became (genomenos) much greater (comparative)” and inherited a “superior” name” Heb. 1:4). These are statements about a particular moment (exaltation to the right hand of God”) and they are comparative, not absolute.

25. It doesn’t say what you are making it say.

26. To my mind this misses the whole point of the New Testament, which is that the authority was given exceptionally to Jesus.

27. The novelty is the point made in #26. Revelation 5 does not place the Lamb on the throne. If you read the passage, you will see that the Lamb is standing before the throne.

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