Book fifteen in the New Studies in Biblical Theology series, Stephen Dempster’s Dominion and Dynasty: A Theology of the Hebrew Bible offers a compelling biblical theology of the Old Testament. Following the order of the Hebrew Bible (Tanakh), Dempster submits two, overarching propositions. First, he maintains that the Bible must be seen as a Book – one book made up of many books, but not without a startling unity. Second and more specifically, he argues for a dual-theme theology of “dominion” (land/geography) and “dynasty” (rule/genealogy). This nine-chapter, 234-page nugget fleshes out these two ideas, providing a fresh resource for Old Testament understanding.
Chapter one, “A literary approach to Old Testament theology,” focuses on Dempster’s first proposal. Rather than jumping straight to the conclusion that the Bible must be read as a whole, he spends twenty-eight pages showing the reader why he should do so. Presenting the various approaches to theology, Dempster shows the weaknesses of each one and points to the need for reading and re-reading God’s Word. The literary component cannot be bypassed in the interpretive process. Reading and re-reading surfaces the text’s theme(s) naturally, helping avoid the ever-present tendency to read into a text personal paradigms and opinions. And as a result of this approach, one is able to see the Bible as a whole. Throughout this chapter and the rest of the book, Dempster capitalizes on specific examples from the Text to prove his points. Yet he does this succinctly, offering a resource that is manageable for many readers.
Chapter two builds on the first and provides a brief discussion of the setup of the Tanakh. If one approaches the OT like a unified book, he should see the components of a good story, especially a plot that begins the story and carries it through to the end. Dempster suggests that the two themes of dominion and dynasty carry the plot through within the narrative bookends (Genesis and Chronicles) as well as the middle of the story with its commentary format.
Following the Tanakh’s order, Dempster starts at Genesis and spends the next three chapters presenting the dual themes found in the first narrative portion: the Torah, Joshua, Judges, Samuel and Kings. He makes much of the nine genealogies found in Genesis and shows how creation has an anthropological goal. Then, he works his way through each of the books of the Torah, highlighting how major and seemingly minor events center around geography and genealogy – dominion and dynasty. The covenants, genealogies, stories of Abraham, Jacob, and Joseph, the exodus, Sinai, and the developments at the end of Deuteronomy all serve to advance these themes as well, and Dempster seems to uncover them with little effort. With the sequential narrative of the Former Prophets, Dempster shows how Joshua, Judges, Samuel, and Kings advance the storyline from Moses’s death to Israel’s death (exile). The themes of dominion and dynasty are abundantly conspicuous: Joshua’s near-total conquest of the land of Canaan, the raising up of a generation that did not obey or remember the works of Yahweh, the quasi-leader judges, many of whom God used to display His strength in their obvious weakness, the people’s call for a human king, and God’s gracious provision of king after king, even though their effect was largely negative. It is during this period that God renews His covenant promise first given to Abraham by extending it to David and his descendants. Nevertheless, the downward spiral picks up speed with subsequent rulers, Israel is divided, and both Israel and Judah are taken into exile. Having reached the mid-point of the story, all would seem quite hopeless, but for the ending of 2 Kings – the preservation and kind treatment of one king of Judah. Dominion and dynasty are not without hope.
Chapters six and seven show the “suspension” of the Hebrew storyline, offering insight on what has taken place, and foreshadowing what is to come. The literary structure is much more poetic than narrative. However, the first portion – the Latter Prophets (Jeremiah, Ezekiel, Isaiah, and the Twelve) – does not offer the flowery, poetic norm. Rather, it is God’s just judgment on the nation for their disobedience to His will regarding their responsibilities in the land and rule of it for His glory. But just as Kings ends with a glimmer of hope, the prophets offer a few, brief glimpses of hope for God’s restoration of His people and His kingdom. Following the Latter Prophets are the Writings (Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, and Lamentations), which continue the poetic (as well as some narrative) commentary before resuming the storyline. Some of the books such as Ruth serve as flashbacks, some spread the gamut of past, present, and future like Psalms, others clearly portray God’s design for human mastery in the world, such as Job, Proverbs, Ecclesiastes, and Song of Songs, and some, like Lamentations, bemoan the present condition of the nation. Throughout this section of the Tanakh, Dempster again shows how clearly the themes of dominion and dynasty run through each book, adding greater evidence for a literary “whole.”
Chapter eight focuses on the final section of the Tanakh where the storyline resumes with Daniel and concludes with Esther, Ezra-Nehemiah, and Chronicles. Dempster points out that its beginning finds similarities to the very first chapters of Genesis, helping the reader once again see the unity of the Story. Daniel details a framework for organization of the prophecies already read in the Latter Prophets, and Esther details the effects of exile and persecution of God’s people, as well as God’s faithfulness to His covenant promise, though indirectly. For the final two writings in the canon, Ezra-Nehemiah, and Chronicles, the kingdom of God becomes the focus that gives greater clarity to the dual themes of the OT. While Ezra-Nehemiah precedes Chronicles in terms of order, chronologically speaking it follows. Chronicles ends with Cyrus’s decree to allow the exiles to return to Judah, and Ezra-Nehemiah picks up the story there. However, the latter ending is bleak, so the reversed order allows the reader to see that God’s promise still awaits something future. Chronicles, like Genesis, makes much of genealogies, and takes the geographical focus to Jerusalem and the temple. As Dempster excitedly remarks, “The world’s hopes are found in genealogy and geography, scion and Zion. David has arrived. The temple has been built. The world is well on its way to being restored. If there was ever any doubt about these points, Chronicles removes it” (226).
In chapter nine, Dempster takes a few pages to speak to the typology of the OT and show its connections to the NT. In many ways, the structure is very similar with story-commentary-story. However, the NT concludes with much greater resolution. Dominion and Dynasty will be fulfilled. God will dwell with and rule His people. Although the story will not be fully concluded until the end of the NT, Dempster offers enough in his conclusion to remind the reader once again of the importance of whole-Bible theology. Without forcing the themes of dominion and dynasty, he lets the text speak for itself and provides a concise, thought-provoking understanding of the OT by tracing these two themes from beginning to end.