new covenant as “the form in which the Abrahamic covenant has been inaugurated in this
dispensation and will be fulfilled in the future. The Davidic covenant is both an aspect of
Abrahamic blessings and the means by which the blessings are now inaugurated and will
be bestowed in full.”
93All dispensationalists understand the Davidic covenant as an unconditional or unilateral covenant, and like the Abrahamic, some will identify it as a royal grant. While the covenant is everlasting and eternal, enjoyment of the promises are conditioned on the obedience and faithfulness of the Davidic kings.
95Although there is some variation in describing the promises to David (2 Sam 7; 1 Chr 17), most dispensationalists agree that the promises entail a great name for David, a place and rest for national Israel, a house or dynasty for David (posterity), and an everlasting throne and kingdom.
96Moreover, dispensationalists understand the Davidic covenant to enlarge or elaborate upon the Abrahamic covenant in terms of narrowing the focus of the seed promises.
97Lastly, the exhaustive fulfillment of the Davidic covenant occurs when Jesus returns to earth, Israel experiences full national and political restoration, and Jesus’ reign is displayed over all.
Aside from those general areas of agreement, dispensationalists part ways in regard to the fulfillment of the Davidic covenant. Revised dispensationalists, while recognizing that Jesus is the messianic son of David, assert that the Davidic promises concerning a kingdom, throne, and reign will be fulfilled in the future as no partial or
95Blaising and Bock, Progressive Dispensationalism, 163-65; Saucy, The Case for Progressive Dispensationalism, 65-66; Pentecost, Things to Come, 103-104; Johnson, “Covenants in Traditional Dispensationalism,” 129-30; Harless, How Firm a Foundation, 152-53; Benware, Understanding End Times Prophecy, 62-63.
96Blaising and Bock, Progressive Dispensationalism, 159-61; Bock, “Covenants,” 179-81;
Saucy, The Case for Progressive Dispensationalism, 60; Walvoord, The Millennial Kingdom, 195-96;
Pentecost, Things to Come, 101-3; Pentecost, Thy Kingdom Come, 141-42; Benware, Understanding End Times Prophecy, 62-63; Fruchtenbaum, Israelology, 585; Cragoe, “The Davidic Covenant,” 99-100.
97As noted, traditional dispensationalists connect the Abrahamic land promises to the Palestinian covenant and view the seed promise developing in the Davidic covenant (e.g., Pentecost, Thy Kingdom Come, 140). On the other hand, progressive dispensationalists see more connections and development between the Abrahamic and the Davidic covenants. Saucy, The Case for Progressive
Dispensationalism, 63, writes, “Both Abraham and David are personally promised a ‘great name’ (2Sa. 7:9;
cf. Ge 12:2) and the Lord’s blessing (2Sa 7:29; cf. Ge 12:2). In the long range, they will have kings among their offspring (2Sa 7:12-16; cf. Ge 17:6, 16) and a land or a ‘place’ for the nation (2Sa 7:10; cf. Ge 12:7).
The aim of universal blessing, so important to the Abrahamic promise, is clearly associated later on with the Davidic promise (Ps 72:17; cf. Ge 12:3) and . . . may also be expressed in the initial promise (2Sa 7:19b).”
Similarly, Blaising and Bock, Progressive Dispensationalism, 166-68; Bock, “Covenants,” 179-81.
inaugurated fulfillment has occurred with Christ’s first coming.
98The Davidic covenant must be fulfilled to the nation of Israel in a literalistic manner, but the kingdom is postponed since Israel rejected the offer and did not receive Jesus.
99Further, Jesus is enthroned in heaven as the vindicated Lord and Christ on account of his resurrection and ascension (Acts 2:14-36), but he is not on the throne of David (on earth), but on the throne of God.
100Lastly, NT citations of Psalm 110 only indicate Jesus’ role as the Melchizedekian priest, but this priesthood is not a provision of the Davidic covenant.
101Traditional dispensationalists critique progressives for blurring the distinction of the universal kingdom with the Davidic kingdom and thereby compromise the distinction between Israel and the church since progressives conceive of the church as the realm of Christ’s current Davidic rule.
102In contrast, progressive dispensationalists understand the Davidic covenant as having inaugural fulfillment as the Davidic dynasty (house) culminates in Christ. Blaising and Bock rightly observe that the Davidic titles applied to Jesus, his anointing at his
98Walvoord, Millennial Kingdom, 197-207; Pentecost, Things to Come,113-15; Pentecost, Thy Kingdom Come, 146-48; Benware, Understanding End Times Prophecy, 63-65; Cragoe, “The Davidic Covenant,” 104-12; Harless, How Firm a Foundation, 158-62; Johnson, “Covenants in Traditional Dispensationalism,” 142; Olander, “The Importance of the Davidic Covenant,” 65-66.
99Cragoe, “The Davidic Covenant,” 105-6; Johnson, “Covenants in Traditional
Dispensationalism,” 141-42; Pentecost, Things to Come, 109; Pentecost, Thy Kingdom Come, 232-33;
Rogers, “The Davidic Covenant in the Gospels,” 470-72, 476-77.
100Walvoord, Millennial Kingdom, 203; Ryrie, Dispensationalism, 198-99; Benware, Understanding End Times Prophecy, 65-69; Rogers, “The Davidic Covenant in Acts-Revelation,” 74, 81- 82; Olander, “The Importance of the Davidic Covenant,” 56-60. These dispensationalists understand the use of Pss 16, 110, 132 in Acts 2 to only confirm that Jesus is the Davidic Messiah, but such uses of these passages say nothing about Christ’s current rule on David’s throne. Cf. Zane C. Hodges, “A Dispensational Understanding of Acts 2,” in Issues in Dispensationalism, 167-80. For a critique of this view, see Hans K.
LaRondell, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI:
Andrews University, 1983), 41-43.
101Johnson, “Covenants in Traditional Dispensationalism,” 130-31, 144; Cragoe, “The Davidic Covenant,” 108, 113-15; Ryrie, Dispensationalism, 199.
102Johnson, “Prophetic Fulfillment,” 191; Cragoe, “The Davidic Covenant,” 113, 115-16;
baptism, and his resurrection (which fulfills the promise of raising up a Davidic
descendant) are all tied back to the Davidic covenant.
103The Davidic kingdom is a present reality then, and Christ is sitting on the throne of David, which is not to be distinguished from the throne of God or from the language of being seated at the right hand of God.
104As Blaising and Bock convincingly demonstrate, the description of Christ’s enthronement is drawn from Davidic promises and additionally, the description of the Melchizedekian priesthood in Psalm 110 is part of the Davidic office and is linked to Psalm 132 (and derivatively to the Davidic covenant of 2 Sam 7) by Peter in Acts 2.
105There is a difference among progressives in terms of Christ’s reign on the throne, however. Saucy advances that Christ’s session on the Davidic throne carries no present function in terms of an active reign as Christ’s rule is only exercised with his second coming.
106For Blaising and Bock, it is Christ’s present activity that guarantees the fulfillment of all the Davidic promises in the future.
107Specifically, Bock’s survey of a whole constellation of titles, roles, and images associated with the rule and authority of the Davidic king, from
shepherding to defeating enemies and conquering cosmic forces to the messianic activities
103Blaising and Bock, Progressive Dispensationalism, 175-77; cf. Saucy, The Case for Progressive Dispensationalism, 67-69.
104Blaising and Bock, Progressive Dispensationalism, 177-78, esp. 182-85; Bock, “The Reign of the Lord Christ,” 49-51, 62-64; Bock, “Current Messianic Activity,” 76-77; Bock, “Evidence from Acts,” 192-94; and Saucy, The Case for Progressive Dispensationalism, 69-72.
105Blaising and Bock, Progressive Dispensationalism, 182-84; Bock, “The Reign of the Lord Christ,” 49, 51; Bock, “Covenants,” 199-200.
106Saucy, The Case for Progressive Dispensationalism, 72-76, 80, 101, 106. Saucy repeatedly states that Christ’s present reign is not functioning in terms of an actual messianic rule. Saucy is followed by his son Mark Saucy who also advances this position: Saucy, The Kingdom of God, 343-47. For critiques of these views, see Bock, “Covenants,” 218n20, 222-23n34. Cf. Moore, The Kingdom of Christ, 40-42.
107Blaising and Bock, Progressive Dispensationalism, 162, 180.