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.