Trends in Old Testament Theology

Abstract

VERY worker in field of Old Testament is familiar with the death and rebirth of Old Testament theology.' Briefly, from time of Johann Phillip Gabler's inaugural lecture at Altdorf on March 30, 1787, this branch of biblical scholarship was a self-conscious and increasingly significant phase of Old Testament study. Numerous works of first rank were produced through nineteenth century; then suddenly, just after close of century, it came to an abrupt end with posthumous volume by A. B. Davidson, which was at same time one important Old Testament theology by an English-speaking scholar. There ensued years of histories of Israel's with many books of high scholarship and significance. Then in 1930's (with a preliminary work in 1922) Old Testament theologies again began to appear and subject acquired almost at once a respectability and importance which following years have but enhanced.2 This strange double shift in scholarly interest and expression is one of remarkable features of recent biblical study. Yet explanations, whether partial or complete, are at hand. In considerable measure reason is inherent in subject matter. For, on one hand, religion of Israel is now fully recognized to have been subject, just as any other, to a process of growth. Some scholars believe that until prophetic times it was not far removed from a semi-paganism; others wish to trace back into early times, even into patriarchal age, some worthy grasp of exalted faith that presently became glory and greatness of Israel. But both alike admit reality of development in Israel's knowledge of God and in standards of human conduct. A historical treatment of Israel's religion is a sine qua non for those who would understand it. But not less does an organized statement of a matter so complex as a nation's religious faith and practice seem a necessity of rational thought. The Jews, it is true, have through their long history manifested little interest in such formulations. Only in recent times and to a limited extent have they produced theologies of Judaism.' The Jewish emphasis on conformity to group way of life has left large freedom of thought for individual. But Christianity has from first taught centrality of faith, though not without serious misunderstandings and excesses throughout centuries. A statement of content of that faith has always been needed. The creeds of early church were germ of all later theologizing. Christianity has been a theological religion. Thus it has been first of all tension between these two basically valid approaches to religion of ancient Israel that has caused vacillation of interest which we are considering. It was natural, almost inevitable, that with evolutionary concepts of latter half of nineteenth century, growing emphasis on a correct sequence of Old Testament writings, and parallel interest in new study of comparative religion, as it was called, that theological treatment, dominant even long before Gabler, should give way to histories of Israel's religion. Indeed change was less spectacular than our summary sketch would make it appear. For famous and standard Old Testament theologies of period evidence richly operation of new forces and shift of emphasis that was already taking place. They manifest a deep consciousness of historical nature of their subject matter, and even, as in case of Schultz's work, preface their theological structure with a lengthy history of religion. They were in this regard only availing themselves of best thought and insight of contemporary scholarship, and marking a real advance over uncritical methods that had