By Wilf Hildebrandt
Wilf Hildebrandt rigorously explores the which means of Â“the SpiritÂ” within the previous testomony. He examines the function of GodÂ’s Spirit in production, within the institution and renovation of GodÂ’s humans, in prophecy, and in IsraelÂ’s management. He unveils the critical function that the Spirit performs in creatively bringing concerning the directives of God. throughout the Spirit, God brings order out of chaos, ushers the invisible into truth, makes a separation among the sacred and the profane, permits particular humans to fulfill specific wishes, and supersedes typical legislation. This paintings sheds gentle at the Spirit of God in either the outdated testomony and the recent testomony.
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Additional info for An Old Testament Theology of the Spirit of God
Isaiah attributes the leadership of Israel in the wilderness wanderings to the ruah yhwh. Moses' leadership and the signs and miracles accomplished through him are credited to the presence of the "Holy Spirit" (ruah qod S6; Isa 63:11). The result of his successful leadership in the face of much adversity is Israel's ultimate rest in the land brought about by the ruah (63:14). Therefore, Isaiah affirms explicitly that Moses led the nation by the rilah. Once settled in the land, Israel no longer submits to one leader over the twelve tribes.
The day of cleansing that is promised is associated with the ruah of "judgment" [mispat] and the ruah of fire (Isa 4:4). The judgment of Yahweh is also ex pressed figuratively. The enemy could be slain with the ruah of "God's lips" or by a scorching wind (Isa 11:15; 27:8; 30:28; cf. Hos 13:15). His "breath" can cause humankind to wither like grass (Isa 40:7). A vivid illustration of punishment is recorded in Isaiah. During the wilderness wanderings, Yahweh judges Is rael. Because of Israel's rebellion, the ruah is grieved (Isa 63:10), and God turns against the people in order to bring about repen tance in the nation.
The nature of ruah and the prophetic word is evaluated by determining whether prophecy is inspired by Yahweh or by a lying ruah (1 Kgs 22:24; cf. Mic 2:7). The word of Yahweh is thus inspired and proclaimed to Israel by the prophets (Zech 7:12). In 1 and 2 Chronicles, the Levitical priests give prophetic leader ship to the community. Inspired speech is often connected to the ruah coming on the priests (1 Chron 12:18 [19 MT]). The Spirit of prophecy continues to be as vital in the exilic period as it was during the monarchy (2 Chron 15:1, 8; 18:23; 20:14; 24:20).
An Old Testament Theology of the Spirit of God by Wilf Hildebrandt