The spirit would rest, Isaiah imagined, on the right sort of king. Such a primer would need to be drawn from elsewhere, perhaps from prophetic imagination, which is precisely the reservoir from which a vision of inspired leadership arose. If an Israelite attempred to write a primer on capable leadership, he or she could not look, therefore, to IsraeJ’s kings or queens (among whom can be counted Bathsheba, who schemed on behalf of her son Solomon, and a notorious Jezebel). The responsibility for the fall of both the Northern and the Southern kingdoms can be laid largely at the feet of Israel’s and Judah’s kings, whose ill-advised foreign policies and failure to bring about economic equity raised the hackles of Israel’s and Judah’s prophets. And Isaiah told us about the time when the Spirit would rest on a king. The Spirit “resting upon” is associated with the leadership of ancient Israel, but here’s the thing: Israel’s leaders were models of how not to lead, so says Levison. ![]() Instead of adjudicating which texts are more Christian and which ones aren’t, and whether or not the Spirit indwellt OT covenant believers or not, Levison studies the verbs about the Spirit: I encourage people to read that book for understanding the development of early Trinitarian theology, and I also like that he studies early “prosopological exegesis” by the fathers. Hughes’ new book, How the Spirit Became God. ![]() There have been numerous attempts to discern Who does What in the Bible, and to discern where it is the Spirit and the spirit, but no study is as up to date with early patristic readings of the Spirit in the Bible than Kyle R. ![]() In his new and quite readable study of the Spirit/spirit in the Old Testament, what I termed a “ruach-ology,” Jack Levison studies the verbs connected to the Spirit/spirit.
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