disagrees with Hurtado when he rejects the notion that the worship of Jesus was a religious-historical innovation within the framework of Jewish monotheism. Instead, he finds precedent for cultic devotion to Jesus in the worship of ‘certain righteous individuals’ who are in one way or another ‘God’s Image, his living idols’.42 He cites a number of texts in which humans, especially the high priest, appear to be worshipped in a way that, at the same time, was deemed to lie entirely within Jewish monotheistic
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