CHRISTUS

A case for a central theme in

the Bible

DM Arendse

All rights reserved

David Arendse

TABLE OF
CONTENTS
INTRODUCTION .............................................................................. 3
THEOLOGICAL NEED FOR A CENTER ............................................... 4
THE PROPOSALS ............................................................................. 6
CONCLUSION ................................................................................ 10
BIBLIOGRAPHY ............................................................................ 11

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INTRODUCTION
People have studied Gods Word for centuries, they have unpacked, repacked,
looked at and relooked at different aspects and understandings. While these in
depth studies has brought forth incredible insight into The Bible often these studies
have been specific to a need or a reaction to an outside influence.
A modern day example can be seen in some churches extensive research into
how to accept or reject people with a homosexual persuasion, or how women fit
into the structures of a modern day church. While these topics may never truly be
solved the research that has gone into discovering what God is saying throughout
the Bible has brought forth numerous papers and studies. These studies are
important and should not be discounted at all, but is this all that The Bible is to us?
More than that, when looking into the Old Testament is there not something that is
deeper than just what we take as face value?
Perhaps what we read in the Old Testament is more than just a troubleshooting
guideline to the worlds problems? Is it possible that we hold in our hands more
than just an instruction manual for the issues and trials we face, but that beyond
the obvious there is a deeper message, a central theme that speaks to our very
souls?
The rich diversity of traditions found in the Old Testament
does not yield a chaotic theological picture, but one which is
both dynamic and unified. The reason is that this approach

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goes beyond analysis of individual periods or traditions to

grasp the overall development of biblical theology, by paying
attention to all levels of tradition and all periods. The unifying
factor is the divine-human relationship, which is traced
throughout the span of biblical history, guided by the belief
that God is true to God's purpose for creation and humanity
and that a trustworthy human witness to that purpose is
found in the confessions of God's people that arose over the
centuries (Goldingay 1987:181).

The question then is if there is a centre to the Old Testament? A central theme that
unites all the ideas and themes under one central umbrella? If there is such a
theme what are the ramifications on our understanding of The Bible? Does it
change anything and if so what are the things that need to now be confronted.

THEOLOGICAL NEED FOR A CENTER

Speaking from a theological point of view one cannot discount the immense impact
a central theme would have on a persons understanding of the Old Testament.
Hasel notes in Basic Issues that Scholars have tried to locate the centres or
themes of the Old Testament that are vital for the production of an Old Testament
theology. Many centres have been proffered during the past two hundred years
(Hasel 1981:39).

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From a theological point of view it is imperative that we gain an understanding of

what the central theme might be so that it can help us to better grasp the truths
that are being shared in the Old Testament. It is difficult to understand the faith
that it took for David to stand before Goliath without seeing the central theme that
is being conveyed in that account. If we discount a central theme we risk viewing
the Old Testament as a collection of unrelated stories instead of seeing it as the
united and unified Word of God.
Just as a letter which is written to a recipient holds an underlying theme, be it love
or longing, the same can be said of Gods love letter to humanity. Although there
are thousands of stories spread across hundreds of years, under the surface of
what is being read is a central theme. Understanding that unlocks a person to see
the theology for what it is instead of what they want it to be based on what is being
read in that moment.
When looking at this topic one can begin to see how it is possible for the
relationship between Biblical Theology and Systematic Theology, to at times, be
strained. There have been antagonistic tendencies between those who are Biblical
theologians and those who hold onto to a Systematic idea of theology. While the
two do in essence go hand in hand, the differences can be found in an article
written by Hasel (Hasel. 1984: 113-127) where he discusses the development of

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this tension and how it has impacted the understanding of one central theme in the
Old Testament.
Fundamentally though it is near impossible to truly grasp the entire scope of what
is being conveyed throughout the Old Testament if one does not see it as a
complete unified story spread over hundreds of years involving thousands of
characters yet, sharing the same underlying message.

THE PROPOSALS
It is therefore imperative that we explore what the different proposals are which
are being proposed for such a theme. While there are many available not all can
be accepted, instead one needs to read into what reputable theologians are saying
when it comes to this topic. Some of these themes followed by the theologian
proposing it are listed below:

Covenent (Eichort)

Gods sovereignty (Jacob)

Community (Vreizen)

Testament (Payne)

Revelation (Vos, Lehman)

(Martens. n.d.:126)

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While there are many other proposals over and above the ones listed above, such
as Kingdom of God, Christ, etc. We need to find a theme which brings all other
understandings into one central idea. One which bridges each and every aspect
of the Old Testament. Ranging from grace, to sin, to Gods sovereignty. This is not
to discount these themes but rather to illustrate the fact that God holds it all
together. He is in control and when one is able to see that every part of the Bible
is connected they can begin to appreciate that every part of their lives are held by
God.
One proposal which has stood out was presented by Dr Walter Kaiser in his book
Toward an Old Testament Theology. In Part I of his book, Dr Kaiser discusses the
inherent difficulty in determining the true nature, method, scope, and motivation for
Old Testament theology. In Part II, he applies his solutions clearly and methodically
by chronologically discussing the Old Testament eras from the Pre-patriarchal
(Prelude to the Promise) to that of the Postexilic (Triumph of the Promise).
His proposal is that the theme of Promise is one which is able to unite the ideas
within the Old Testament, he presents his ideas as follows:

Prolegomena to the Promise: Pre-patriarchal Era

Provisions in the Promise: Patriarchal Era
People of the Promise: Mosaic Era
Place of the Promise: Pre-monarchical Era
King of the Promise: Davidic Era
Life in the Promise: Sapiential Era
Day of the Promise: 9th Century

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Servant of the Promise: 8th Century

Renewal of the Promise: 7th Century
Kingdom of the Promise: Exilic Prophets
Triumph of the Promise: Postexilic Prophets

(Kaiser. 1978)

The covenant idea in the Old Testament can be very simply expressed in the words
'God makes and keeps promises' and we discover that in making promises God is
moved only by his own nature. It is the nature of God that moves him to make his
promises and in keeping the promises which he makes. God acts in his own
strength and he is not only totally able to keep his promises without assistance but
he insists upon so doing.
God makes and keeps promises, and as these promises emerge throughout the
Old Testament we are able to see the nature of God. One example can be found
in the account of Noah. (Genesis 5:32 10:1) In this account we are able to see
both the God of the covenant as well as God the Saviour.
The point of the promises is that God continually pledges himself to a total work of
salvation, be it instant or future. God works through promises and we see these
throughout the Old Testament.
Another example is that of Abraham (Genesis 22). We see that it begins with a
guided tour of the land that God promises to give to his descendants. After that we

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are shown through the Exodus this promise is fulfilled with the entry into the
Promised Land.
In fact if one looks at the entire history of Israel we see that it is dotted with Gods
promise and fulfilling of these promises. (Sailhamer. 1995:83)
Forty years in the wilderness was a delay in receiving the land promise, prompted
by Israels unfaithfulness in trusting that God would give the land too them. Yet
even in this delay we see God come through on His promise. (Enns 2013: n.n.)
The period of the monarchy and divided monarchy is one long series of bad tales
that explain why the land was eventually lost. The people disobeyed God by
worshiping foreign gods. First to go is the larger northern kingdom in 722 BC at the
hand of the Assyrians. Next to go is the southern kingdom of Judah at the hand of
the Babylonians in 586 BC. This era illustrates that God honours His promises
even if they are not in the perceived best interests of the people at that very time.
It is therefore imperative to note that although one can draw many differing ideals
when pursuing a central theme, in doing so we need to ensure that we are pursuing
the true underlying idea and not what we perceive the theme to be.

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CONCLUSION
While some scholars disagree with the idea of looking for a central theme, there
can be no doubt that it is possible to find themes that run throughout the Old
Testament. Whether they are easy to see or need to be looked for, there are
themes that run throughout the Old Testament, and it is clear that these hold the
overall story together. This enables us to read the Old Testament as a complete
document which has authority as it holds hundreds of years together by these
central themes. It is therefore possible to say that one cannot fully appreciate the
depth of the Old Testament without realising the centrality of the themes found
within it. As such if one reads it with a mind that is closed to these ideas they risk
missing out on what God is saying to them through His Word.

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BIBLIOGRAPHY

Dever, Mark.

2006

The Message of The Old Testament: Promises

Made. Michigan: Crossway

Enns, Peter.

2013

And the main point of the entire Old Testament

is.

[online]

Available.

http://www.patheos.com/blogs/peterenns/2013/0
7/and-the-main-point-of-the-entire-oldtestament-is/
Erickson, Millard

1998

Christian Theology: Second Edition. Grand

Rapids: Baker Academic

Goldingay, John.

1987

Theological Diversity and the Authority of the Old

Testament. Grand Rapids: Wm. B. Eerdmans
Publishing Co.

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Grudem, Wayne

1995

Systematic Theology. Grand Rapids, Michigan:

Zondervan

Hasel, Gerhard

1991

Old Testament Theology: Basic Issues in the

Current

Debate.

Grand

Rapids:

Wm.

B.

Eerdmans Publishing Co.

Hasel, Gerhard F.

1984

The Relationship Between Biblical Theology and

Systematic Theology. Trinity: Journal 5

Hill, Andrew

2009

A Survey of the Old Testament. Grand Rapids:

Zondervan

Kaiser, Walter C. Jr.

1978

Toward an Old Testament Theology. Grand

Rapids, Michigan:
Zondervan

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Martens, Elmer.

n.d.

Tackling

Old

Available.

Testament

theology.

[online]

http://www.etsjets.org/files/JETS-

PDFs/20/20-2/20-2-pp123-132_JETS.pdf

Motyer, J.A.

2005

Old

Testament

Covenant

Theology:

Four

lectures by the Rev. J.A. Motyer. [online]

Available.
http://www.theologicalstudies.org.uk/article_otco
venant_motyer.html
Sailhamer, John H

1995

Introduction

to

Old

Testament

Michigan, Grand Rapids: Zondervan

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Theology.