"If God crucified introduces radical novelty into the identity of God, wherein lies the consistency of identity? The first point to make is . . . that Jewish monotheism did not characterize the uniqueness of God in such a way as to make the early Christian inclusion of Jesus in the unique identity of God inconceivable . . . However, this - so to speak - negative consistency was clearly not sufficient for the early Christians . . . they developed their fresh understanding of the Christological identity of God through creative exegesis of the Hebrew Scriptures . . . Precisely at points where they appreciate most fully the new identity of God in Jesus, they are engaged in exegesis, the process of bringing the texts of the Hebrew Scriptures and the history of Jesus into mutually interpretive interplay. We misunderstand this process if we see it as an attempt, by reading Christology back into the texts, to pretend that actually nothing at all was unexpected . . . With deliberate hindsight they understand the identity of the God of Israel afresh in the light of his new identity as the God of Jesus Christ."
Richard Bauckham, "God Crucified," Jesus and the God of Israel, 2008: pp53-54