By Wilf Hildebrandt
Wilf Hildebrandt rigorously explores the which means of Â“the SpiritÂ” within the outdated testomony. He examines the position of GodÂ’s Spirit in production, within the institution and upkeep of GodÂ’s humans, in prophecy, and in IsraelÂ’s management. He unveils the critical function that the Spirit performs in creatively bringing in regards to the directives of God. during the Spirit, God brings order out of chaos, ushers the invisible into truth, makes a separation among the sacred and the profane, allows particular humans to satisfy specific wishes, and supersedes typical legislation. This paintings sheds gentle at the Spirit of God in either the previous testomony and the hot testomony.
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Extra info for An Old Testament Theology of the Spirit of God
First, Saul prophesies when the ruah yhwh rushes on him (cf. 1 Sam 10:6,10; 11:6; 19:20, 23; Judg 14:6, 19; 15:14); second, Saul is changed by the ruah (10:6). This change may include the giving of courage for his leadership duties. With the ruah on him, Saul becomes a "deliverer" who is successful until the ruah departs from him (16:14), an event that seriously diminishes his ability to lead the nation. The ruah yhwh is then transferred to David (16:13). At this key transition period in the history of Israel, the ruah is present to equip kings for their roles.
Gen 41:8). In the same sense, Job also wants an understanding "mind" (ruah) so that he can reply (Job 20:3). The ruah is parallel to leb ("heart") where decisions are made and understanding is gained. The ruah may "think" or "muse" about something (Ps 77:6 [7 MT]). A willing or obedient spirit is also a desire of the psalmist (51:10,12 [12,14 MT]), an expression often synonymous with leb (57:8; 112:7). The character of an individual is at times reflected by the state of a person's ruah. Yahweh desires the one with a "broken" or "crushed" ruah (Pss 34:18 [19 MT]; 51:17 [19 MT]).
Subsequently, Saul "prophesies" (1 Sam 10:6, 10; 11:6; 19:20, 23). The nature of this "ecstatic" outburst is examined in chapter 5, but the external manifestation of prophe sying seems to serve as a public indicator that Saul receives the ruah and is a designated leader. As noted previously, the ruah yhwh is shown to be active in the Elijah and Elisha narratives. Concerning Elijah, Obadiah queries where the ruah may carry Elijah (1 Kgs 18:12; 2 Kgs 2:16). The question indicates the popular understanding that the pro phetic leadership of Elijah was encompassed by the activity of the ruah that could "transport" the prophet at will.
An Old Testament Theology of the Spirit of God by Wilf Hildebrandt