The presentation of the theology of the Hebrew Bible is an often-debated discipline, one that is open to vast interpretation due to the fact that, because the purpose is to define unique characteristics and interpretations of the Bible itself, no outside or subjective sources are used. As Stephen Dempster states in his own interpretation of Biblical theology, Dominion and Dynasty, “there are almost as many theologies as there are theologians” (15). As a result, the views and opinions from one theologian to the next often significantly differ and can encompass a vast variety of themes. The view with which Dempster holds throughout the text is twofold. First, he holds that the collection of books that make up the Hebrew Bible are not merely a collection, but rather many texts that make up one larger Text; He argues that “the Tanakh is not a random concatenation of texts, but a Text with a discernible structure, a clear beginning, a middle and an ending" (46.) Second, he presents his view that the thematic framework of the Hebrew Bible is based upon dominion and dynasty, geography and genealogy, a place and a people, Zion and scion. This theme, though somewhat narrowly focused, can be found throughout the Tanakh from beginning to end and carries easily over into the New Testament as well. Dempster argues that the theme of geography and genealogy are the basis for all other themes that appear throughout the Tanakh, such as creation, blessings and curses, God, humanity, salvation, and others. Each can be traced back to find its origin in either geography, genealogy, or, in many cases, both.

Dempster begins his argument for geography and genealogy with his exploration of the genealogies found throughout the first book and last books of the Tanakh, Genesis and Chronicles. Though their topics are quite different from one another, these “bookends” provide the lens through which to view the many books in between by bringing forth themes and ideas which can be followed throughout. The first and most obvious similarity between the two books is the prevalence of genealogical lists that can be found in both, yet are largely absent in much of the rest of the text. The lists in Genesis are interspersed throughout, serving as a method of dividing or highlighting portions of the text. On the other hand, Dempster points out that “the genealogies in Chronicles are ‘front-loaded’, as the book begins with nine chapters of them” (47). In the way that the first and last books of the Tanakh place a distinct focus on genealogy, so do they place a distinct focus on geography, as “Genesis establishes a domain over which humans are to realize their humanity…[and] Chronicles also focuses on the land, which Abraham and his immediate descendants did not possess” (48). Together, these two books play the important role of “keep[ing] the main storyline in view with two of its important themes—dynasty and dominion—being realized through the Davidic house’ (49).

Though Genesis and Chronicles are inundated with references to both geography and genealogy, these are not the only places through which this theme can be traced. Dempster continues his exploration by mapping out the places and examples in each of the sections of the Tanakh in which these themes can be found and developed. The remaining books of the Torah continue the line of Adam and pick up where Genesis left off, with the death of Joseph and the birth of Moses. The book of Exodus opens with an emphasis on genealogy, and Dempster cites E. Fox’s opinion from The Five Books of Moses that “Israel’s ‘becoming many’ in Exodus fulfills the plan of history inaugurated at creation” (93). In addition, the fact that Pharaoh was so threatened by the expansion of the Israelites and their dispersal shows the importance of genealogy to this time period. The account of the plagues found in Exodus is seen as a “battle between the seeds” in which the Israelites and Egyptians are pitted against one another, culminating in the death of the firstborn sons during the Passover (98). Though the concept of genealogy plays such a major role, the theme of geography is not forgotten; “the goal of Exodus is…the building of the Edenic sanctuary so that the Lord can dwell with his people, just as he once was Yahweh Elohim to the first human beings” (100). Leviticus zooms in on a person of specific genealogical descent, Aaron of the tribe of Levi, who will gain access to God and offer sacrifices on behalf of God’s people, thereby allowing them to “live in the geographical zone of God’s presence” (108). The focus in Numbers is upon the growth of Abraham’s clan, as well as clan’s journey through the wilderness in search of their ultimate geographical goal, the Promised Land. Deuteronomy focuses on this land more intently, slightly overshadowing the genealogical theme, though not blocking it out altogether. The relationship between Israel and Yahweh as son and father is expanded here, as well as God’s promise to raise up a successor after Moses, who dies at the close of the book.

In the following sections of the Former and Latter Prophets, Dempster explores in detail how each book relates to the dual theme of dominion and dynasty. The Former prophets describe fully the conquest of Canaan, which brings the theme of geography immediately to the forefront. Yahweh’s promise to give Israel the land is finally becoming fulfilled and much of this section is occupied with the capture and dominance of the territory. Kingship, however, plays a very important role as well and ties in directly to the idea of genealogy as the ongoing line of descent is emphasized. Samuel, in particular, accentuates the continued premise that “it is the birth of children, leading up to a particular person—a king, no less—that will help Israel and the world to reach their destiny” (135). David ultimately becomes the focus of world genealogy in this section. Before the Former Prophets come to a close, however, the genealogical focus is on the succession of David’s throne to his sons, particularly Solomon, who ends up building the temple in which to house God’s presence and provide a place for Him to dwell among his people. The Latter Prophets suspend the narrative and instead proceed with poetry and provide commentary on the history that has been presented in the previous books. These books further expound upon the events that have previously taken place and re-emphasize the significance of the future need for a worthy king and kingdom. Throughout these books, the motifs of plant growth and seed are prevalent, providing an obvious link between the themes of geography and genealogy.

The group of books called the Writings concludes the Tanakh, providing both further commentaries on the events of the Former Prophets as well as a continuum of the narrative that had been previously suspended. Ruth provides a flashback showing the way in which the line of descent led to David, who fulfilled the role of king in the Former Prophets. Its emphasis is both on what will happen to the family (genealogy) of Elimelech, as well as to the land (geography) that was left behind after his death. The Psalms further combine the two themes by providing the allusions to a king (dynasty) who will rule over the earth (dominion). The Wisdom books that follow also explore this theme, providing a look into the dynasty of Solomon and his ability to wisely exercise dominion over it, as well as pointing to God’s ultimate rule over the earth and its inhabitants as a whole. Lamentations serves as an account of the grief of the Israelites and descendants (genealogy) over their exile (geography). The storyline resumes with Daniel, which largely emphasizes dominion and authority, as well as looking forward to the Son of Man to come. Esther’s focus is on the preservation of a race (genealogy) during a time of exile (geography). Ezra and Nehemiah look forward to the end of exile and the fulfillment of the restoration of God’s people. The focus of these books, combined with Chronicles, makes the statement that though the exile may technically end, the true restoration and the real exile will not cease until the Messiah comes.

Dempster’s focus on geography and genealogy that he follows throughout the Tanakh and into the New Testament is a relevant and significant. While he does point out an abundance of instances throughout each book which support his theory that dominion and dynasty are the primary thematic framework of the Hebrew Bible, he is also careful to note throughout that the purpose of any and all of these instances ultimately point to the true dominion and dynasty revealed in the gospels. He makes sure to point out that

The engine that drives these themes forward is that of the relationship between the Creator and his human creatures on the earth. He creates them like himself for a relationship with them, and their main task is to exercise lordship over the earth; that is, to represent God's rule over the whole world. The relationship fails at the beginning, and instead of subduing the world, they are subdued by it. The rest of the story recounts the restoration of the relationship through the twin themes of geography (dominion) and genealogy (dynasty). The ending of the Tanakh, with the focus on David and the rebuilding the temple in Jerusalem, points to the future restoration of this relationship and thus to a restoration of lost glory. Significantly, a key concept in the last narrative section of the Tanakh that begins with Daniel and ends with Chronicles is the term 'kingdom' (of God). The Tanakh ends on a note of hope, pointing to the future. (49)

Without his occasional pauses to mention the ultimate fulfillment of both the genealogy and the geography, these themes would have no purpose.

However, though Dempster’s view is presented thoroughly in his book, it differs somewhat with the Canon and Covenant view presented in class. Dempster’s view encompasses a very important and relevant aspect of the theology of the Hebrew Bible, but the themes of geography and genealogy does not cover it fully. Dempster makes no mention of the theme of covenant playing a role in the structure of the canon, which is an integral part of understanding the Tanakh. His two themes –rather than in the progression of the genealogies or the narrative of exile—make no account for the structure of the Tanakh whatsoever. For example, the book of Ruth plays an important role as an example of the wife of virtue found at the end of Proverbs, which immediately precedes it. In Dempster’s theology, the book of Ruth provides a method of progressing the line of descent and accelerating it to David. He makes no mention of the Hebrew Bible’s use of instruction and illustration, found in the Writings, or the hermeneutics and homiletics of the former and latter prophets. His only mention of the Kingdom of God, which is a major –if not the primary—theme throughout the Tanakh, is in the context of its relation to the theme of geography and dominion. Dempster makes a passing statement that

Another way of describing this emphasis on human dominion and dynasty would be by the simple expression 'the kingdom of God'. The earth is created for human dominion and rule, which reflects the divine rule. For human beings to function as the image of God they need a territory, a domain to rule over. And to have the land without human beings is also pointless, for the kingdom needs a king, the dominion a dynasty. (62)

While this is true, the Kingdom of God is a key concept that should be further fleshed out, as it is what Christ himself explains as the purpose of the Old Testament. Overall, Dempster’s view, though significant, is only part of the whole.

The concept of Christian Education has noticeably become less and less important in churches throughout America. In today’s individualistic society where personal emotion and feeling are valued above all else, there seems to be little room for Truth. Instead of teaching children and families key fundamental and foundational truths that are absolute, unchanging, and can be applied to every area of life, society is teaching them that their own personal truth trumps all, if it feels good it is good, and if they have high confidence and a strong self-image, education doesn’t matter. Fortunately, there are Christian women such as Susan Hunt with such a passion for Christian Educational Ministry that lamenting the changes is not enough. According to Hunt, “Those of us who are passionate about teaching God’s people to think and live Christianly must stop whining about the lack of attention given to Christian Education. We must step up to the plate and assume our responsibility… We must stop going for the gold and go for the mind and heart…. The only thing substantive enough to reclaim this generation is the gospel of Grace ‘because it is the power of God for the salvation of everyone who believes…’(Romans 1:16)” (Hunt, 15). If we expect our children and families to live and function within the covenant context, they must be taught and trained and saturated with the covenant content. To function covenantally, they must be taught the covenant.

In her book, Heirs of the Covenant: Leaving a Legacy of Faith for the Next Generation, Susan Hunt explores the concept of the covenant of grace and what living within that covenant looks like for the Christian. She explains the covenant itself, its content, its characteristics, and what it means for Christians to be a part of that covenant. She then goes on to explain the covenant from a contextual stance, showing how our lives are affected by the covenant of grace. By systematically going through specific biblical principles, Hunt shows how education within the home and within the church are equally vital and describes helpful ways to create covenantal unity within both spheres. She describes the scope of the book as exploring “the whys and hows of being intentionally, integratively, and inclusively covenantal as we live out our relationship with Jesus Christ” (16).

Although this book was written primarily for those within a formal realm of Christian Education, it applies to all Christians no matter what their role within the covenant community. It is the responsibility of all Christians to be a part of raising the next generation to be active and believing members of the covenant community, regardless of whether or not they have a place on the church’s payroll. Every member of the covenant community—pastors, youth leaders, children’s ministry directors, deacons, elders, volunteers, teachers, parents, grandparents, youth, family members—must actively participate in raising up the future generations within the content and context of that covenant community. Without the complete passion and involvement of all of its members, the covenant community fails to give the children being born into that covenant the distinct advantage over the rest of the world in spiritual development that the Lord promises throughout His Word. Because this responsibility falls on the shoulders of all members of the covenant, this book is helpful and challenging for all members of the covenant, not just those with an official title.

Hunt begins her book on covenantal living and teaching in the only logical place: a discussion and explanation of covenant itself.

Here is the essence of the covenant of grace—God came, He called. He clothed. God comes to us while we are dead in our trespasses and since (Ephesians 2:1-9). He calls us into a relationship with Himself (Acts 2:38-39). And he covers our guilt with the perfect righteousness of Christ so that we can once again live in His presence (Isaiah 61:10)—glorious, sovereign grace from beginning to end…. In spite of man’s performance, God returned to the Garden and said, “I will still be your God; you will be My people; I will provide the way for you to live in My presence; I will dwell among you.” This is grace. It is undeserved. Adam demonstrated his belief in the promise by naming his wife Eve, which means live. He believed that she would bear children, including the Child who would leave the glory of God’s presence in order to secure a place for us in God’s presence. Throughout the rest of Scripture, God unwraps his covenant promise that He is our God, that we are His people, and that we live in His presence. (17)

She provides verse after verse from scripture to provide reference points for her readers to find the truth about the covenant for themselves. She goes on to describe a selection of characteristics of the covenant. She states the covenant is relational because it is restorative; it is sovereignly initiated; it is sovereignly sustained and therefore eternally secure; it is Trinitarian, corporate, generational, compassionate, integrative, exclusive, and finally, inclusive. Living our lives in the presence of our almighty and great God is our covenant privilege. “His presence gives us purpose. His presence makes us safe. His presence fills us with joy and love. His presence is our life” (34).

Though we are blessed with the covenant privilege of living in the presence of God, we are also given a covenant responsibility that goes along with that privilege. “God has sovereignly drawn us into a relationship with Himself. We have the glorious privilege of living in His presence. Enjoying this privilege requires an intentional, disciplined pursuit” (37). As a part of this covenant community, God requires us to be covenant-keepers. Keeping God’s covenant entails being obedient to every aspect and command of the word of God. Of course, being a covenant-keeper is not what ensures our salvation and entrance into God’s presence. We cannot earn our way to God. Rather, “obedience validates the reality of that relationship” (36). Being a covenant-keeper is the way that a Christian shows his love for God to Him, as well as to others inside and outside of the covenant community. It is the outward expression of our relationship with a living God.

It is this focus of being a covenant-keeper and learning how to live in the context of the covenant community that consumes the rest of the book. In order to live out the covenant that Christians experience with a living God, we have to be a part of a community of people who are also in covenant with that living God. Functioning within the covenant with God means functioning within that covenant with others. However, the concept of functioning within a community is

…so foreign to our fallen natures that our redeemed natures struggle to believe and practice it. The cultural bent to privatization and individualism is nothing new. It is simply a group picture of the bent of our sin nature….Unless the members of the community understand that the covenant community was established by an act of God’s free grace and that their existence and purpose is about his glory and not their personal happiness, they will lack the substance to sustain the structures they put in place. (48-49)

Understanding who the members of the covenant community are makes a difference in how we relate to and with them. Citing several scriptural sources, Hunt describes members of the covenant as children born to at least one believing parent, as well as all believers. It is the purpose of both the home and the church to educate, minister to, and grow the covenant community in the knowledge, grace, and love of God. However, the balance between the home and the church is a delicate one, and it is easy for it to become off-center. Hunt states that “maintaining family/church balance is not a one-time decision. It is the ongoing process of sanctification. We won’t get it exactly right until we get to heaven. We will make huge blunders along the way. But we must keep trying for the sake of Christ’s Crown and Covenant. The family-church mural will be marred unless the family and church continually pray for wisdom to understand our responsibility before God and to one another” (92-93). The family has a responsibility to the church in that it is to teach the children to be active and passionate members of the church. Hunt quotes George Grant, who says “We must immerse them in the life of the community of faith. We must provide them with all the blessings of the covenant. And that is a task that transcends mere hearth and home” (94). The family has the responsibility of instilling in the children the value and importance of the church. The church has the responsibility also of teaching God’s truth to God’s children. It is the church’s responsibility to cultivate a community where families can “joyfully immerse their children in the community life.” This must be done through fervent prayer and constant review of Scripture.

In addition to having a covenantal perspective of Scripture and a balance between house and home, Hunt asserts that teaching the content of the covenant in the context of the covenant community “also involves a covenantal strategy for church growth” (115). Although it is commonly accepted that the key to church growth is having members invite friends and neighbors to join them at church, Hunt argues that the biblical model for church growth begins with covenant families. The children born to Christian parents should be the primary focus. Those are the children who God has already promised his covenant to, and therefore have the advantage of having God work in a covenantal way in their lives. However, many churches don’t start with their own offspring, but rather allow them to get pulled away by the lures of the world.

Children of Christian parents are leaving the church. They are being sucked up by the messages, activities, and relationships of the world. No matter how many converts we bring in the front door of the church, if we are losing our children out the back door, we are missing the starting point of the Great Commission. We are to begin in Jerusalem. We are to begin where we are. We are to begin in our own homes and with the children in our own churches. If we don’t, why should Judea, Samaria, and the ends of the earth give any credence to our message? Why should they want what we have if it is not potent enough to hold on to our own children? We are not losing our children because the world has more to offer. The world holds out a lie. We have truth. The world cannot deliver on its promise. Our God is a promise-keeper. Perhaps one reason we are losing our children is the lack of emphasis we put on the educational ministry of the church. (116)

If educational ministry is the key to church growth as well as keeping our own children in the church and covenant community, then the educational ministry must do more than seek out anyone who is willing to give a few minutes of their time to serve in the nursery or teach the youth group. They must teach and train the church that spreading the gospel of grace to the two year olds is just as important as preaching it from the pulpit or serving on a committee. Educating the community to raise up leaders from within the congregation who are passionate about raising up leaders from within the future generation is necessary. It must begin from the inside.

Of course, this is no easy task. Susan Hunt makes sure that she doesn’t sugarcoat the commands given to us in scripture, but she does encourage us by showing us the promises of God to guide us every step of the way. “I can almost hear your groans because I hear the protests of my own heart: I cannot possibly do this. Our Savior knows that, and He made provision for it… It is the Holy Spirit who will be our Counselor and Teacher. He will produce in us what we cannot produce in ourselves. The Spirit of Truth who enables our students to believe truth also enables us to believe, live, and speak truth” (194). Despite the difficulty, these commands are real and vital for the growth of the spiritual life of our children as well as our churches.

Hunt sums up her own teaching in this book the following way:

The content of the covenant is to be taught in the context of covenant relationships. A covenantal approach to Christian education is a careful handling of the Word so that we teach all of Scripture as God’s revelation of Himself, and of His covenant with His people through the Mediator of the covenant. It is an intentional cultivation of covenant relationships among the people of God. It culminates in authentic Christianity as God’s people live together in His presence and radiate that reality in all of life. It is so comprehensive and compelling that covenant children are not easily dazzled by the attractions of the world because they have seen Jesus on every page of Scripture, and they have seen the radiant faces of those who live in God’s presence. It produces deep-rooted Christians who are prepared to be salt and light in the culture for the sake of Christ’s Crown and Covenant.

Aside from the marvelous truth she proclaims on every page, one reason that this book is so helpful to those in formal and informal ministry alike is the fact that she makes her teaching practical. She doesn’t just present this truth, she gives techniques and examples of ways to make these truths concrete in your own church, family, or ministry. She saturates this book with scripture, both for reference and for personal memorization. She gives encouraging and challenging real-life stories of others who have put these truths into practice. Hunt also provides in-depth discussions on how to make an educational ministry vital and healthy in your own church. She doesn’t just point the way to finding out these truths on your own, she walks you there and explains them to you along the way. Though this is a lofty concept for many, Susan Hunt does an excellent job of weaving together truth and practice in a way that makes it easy to understand, relevant, practical, vital and most importantly, biblical.