Progressive Dispensationalism (Ch 6-9) by Craig A. Blaising & Darrell L. Bock

 Progressive Dispensationalism (Ch 6-9)

 Craig A. Blaising, Darrell L. Bock 

This reflection is the continuation of the book Progressive Dispensationalism from Chapters 6-9. In this chapter, the authors talk about the Fulfillment of the Biblical Covenants through Jesus Christ, the Kingdom of God in the Old Testament, the Kingdom of God in the New Testament, and Theological and Ministerial Issues in Progressive Dispensationalism.

In Chapter Six, The Fulfillment of the Biblical Covenants through Jesus Christ, the authors explain that the title “Christ” clearly means “King.” I am deeply convinced by how clearly the New Testament presents Jesus as the promised covenant king. Though I had not read about Progressive Dispensationalism before, I always believed in preaching Christ from every passage, whether from the Old or New Testament, throughout my pastoral ministry. After reading this book, I now realize that my long-held conviction aligns with the Progressive Dispensational approach: one that bridges the Testaments beautifully and centers all Scripture on Jesus Christ. The authors led me to several New Testament passages that talk about the fulfillment of the biblical covenant through Jesus Christ. But I would like to point out some passages of this Christ-centered fulfillment of the biblical covenants:

First, In Matthew 2:2 and 2:4, the terms “King of the Jews” and “Christ” are used together, showing that calling Jesus “Christ” is to declare Him King. In Mark 15:32, “Christ” is directly defined as “the King of Israel.” Matthew 1 traces Jesus’ genealogy through David and Solomon, emphasizing His royal line. In Luke 1:32–35, the angel Gabriel tells Mary that her child will receive the throne of His father David and reign forever, and that He will be called the Son of God, fulfilling both royal and relational aspects of the Davidic covenant. Second, His Baptism: At Jesus’ baptism, the Holy Spirit descended on Him and the Father declared, “You are my beloved Son, in You I am well pleased” (Matt. 3:17; Mark 1:11; Luke 3:22). This language recalls Psalm 2:7 and connects Jesus to the Davidic king’s sonship (2 Sam. 7; 1 Chron. 17), affirming Him as the true King in God’s covenant plan. Third, His Crucifixion, Resurrection, and Ascension: Jesus’ death, resurrection, and exaltation confirm Him as the anointed King, seated at God's right hand, fulfilling Psalm 110. And finally, not the least, In Acts 2:22–36, Peter explains that Jesus’ resurrection fulfills 2 Samuel 7:12, where God promised to “raise up” David’s descendant and establish His throne. Peter connects this to Psalm 16 and Psalm 110:1. Peter concludes that Jesus has been made both Lord and Christ, titles of kingship, through His resurrection and ascension. From heaven, Jesus now reigns and pours out the Holy Spirit upon His people, confirming His identity as the risen King of David’s line.

While reading, a question struck me: If Jesus is in heaven exercising divine sovereignty, how can He also be the Davidic King? The authors provided a profound answer that clarified this for me, and it stands as a strong argument against critics of progressive dispensationalism. They explained: "Yes, Christ forgives sins and gives the Holy Spirit because He is God by nature. But it is the Person of Christ, the God-Man, who acts. His human will operates in perfect harmony with His divine will in every decision. Moreover, He is the fulfillment of David’s line, anointed, enthroned, and granted ‘all authority in heaven and on earth’ (Matt. 28:18). When He reigns, He does so as both the Divine Ruler and the Davidic King." This beautifully aligns with the hypostatic union, i.e., the theological truth that Christ is one Person with two natures (divine and human), inseparably united yet distinct. For me, this resolves the tension: Jesus is not just ‘God in heaven,’ but He is the God-Man enthroned, reigning as David’s heir with all authority, actively shepherding His people until the day He returns to establish His visible kingdom.

As I was reading, a profound question stirred in my heart: How did God reign as King during Israel’s exile in the Old Testament? The Israelites were scattered, facing divine judgment for their sins, and living as captives in foreign lands. How could God’s kingship be active in such a dark period? Eager for clarity, I kept reading, and under the chapter “The Kingdom of God in the Old Testament,” the authors beautifully addressed my question. They explained that even during exile, God’s sovereign reign never ceased. In the book of Daniel, God reveals His supreme authority over all earthly empires. Powerful rulers like Nebuchadnezzar and Darius are brought to acknowledge God’s eternal dominion. What struck me deeply was the authors’ insight that God ruled indirectly through Gentile kings, who functioned as His royal representatives. Though Israel was under judgment, God had not abandoned His people. Through faithful individuals like Daniel, God continued to unfold His purposes and reveal the timeline for Israel’s restoration. His covenant faithfulness remained steadfast, assuring that His promises to Israel would yet be fulfilled. This explanation was not only enlightening; it was deeply comforting. It reminded me that God’s kingship is not confined by circumstance. Even in seasons of judgment or exile, He reigns with purpose, justice, and covenant love. I am truly grateful I read this chapter because it brought clarity to my question and strengthened my understanding of God’s unshakable rule.

One of my lingering questions has been whether the kingdom prophesied in Scripture was already present in Jesus’ time or if it remained entirely future. While earlier studies gave me some clues, I was eager to see how Jesus Himself taught about His kingdom. The authors provided three compelling pieces of evidence that clarified this tension beautifully. First, Jesus’ miraculous works—healings, exorcisms, and dominion over nature—were not merely displays of power but fulfillments of Messianic prophecy (Matt 11:4-5; 12:28). These signs confirmed that the eschatological kingdom was breaking into history. Second, the violent opposition Jesus faced (Matt 11:12) paradoxically proved the kingdom’s active presence, as Satan’s dominion was being forcefully challenged. Finally, and most profoundly, Jesus declared that the kingdom was "in your midst" (Luke 17:21), not as a distant hope but as a present reality in His very person. This tension, between the kingdom’s already inaugurated presence and its not-yet-consummated fullness, reshapes how I understand God’s redemptive plan. Jesus’ ministry was not a postponement of the kingdom but its first fruits, assuring us that His future return will bring its glorious completion. Seeing this progression deepens my awe for Christ’s work and sharpens my hope for what is still to come.

As I read this book on progressive dispensationalism, I was struck by how deeply Christ-centered its approach to Scripture is, something that resonates with my own conviction. For me, the Bible must always be preached and taught with Jesus at the center, for He is the key to understanding God’s redemptive plan. The authors made a compelling case by contrasting this view with older dispensationalist approaches. Classical dispensationalism, they explained, tended to divide Scripture into separate purposes-heavenly salvation for one people and earthly blessings for another. Even revised dispensationalism, though unifying salvation under one grace, still leaned too much toward an anthropocentric. But progressive dispensationalism shifts the focus rightly back to Christ, the heart of all Scripture and the true foundation of theology. This aligns perfectly with my firm belief: that every text, every promise, and every covenant finds its fullest meaning in Him. It’s not just about God’s plans for us but about His glory in Christ. This book has only strengthened my commitment to keeping Jesus at the center of all my teaching and preaching, for He is the fulfillment of all things. And yes, I am deeply convinced by progressive dispensationalism, not simply because of this book, but because it aligns with a conviction I have long held: Scripture must be interpreted Christocentrically.  Even before reading this work, I was committed to seeing Christ as the focal point of all biblical revelation, the key that unlocks God’s redemptive plan.