In 1999, just a few weeks after realizing that I had become a dispensationalist in my thinking and in my approach to the Scriptures, several vocabulary words and phrases quickly became uncomfortable. Whether it was a casual Christian making reference to "the kingdom" or even a more studied Christian making mention that "faith without works is dead," such statements seemed to always bring along a frustration to my ears.

One such phrase that stirred irritation was the popular and largely familiar, "Jesus is my King!" To which, in my early years as a grace believer, I would arrogantly declare, "Jesus is NOT my King!" As a follow-up, I would quickly say, "But He is my Savior and Lord, Praise Him forever!" It was too late. Listeners had already turned away. Any intention I may have had of making a case for II Timothy 2:15 and "rightly dividing the word of truth" was lost.

Similar declarations have been made by hoards of grace believers throughout Christendom and have thus earned us an easy label of "hyper-dispensational." Hyper, of course, because we say things so outlandish at times that young Christians can only think we are members of a cult or confused from too much thinking. Those deemed "hyper" in the things they do are generally "overexcited." In a sense, a hyper-child is a child that rarely thinks before they speak and because of that carelessness, they can often be more harmful than profitable in their relationships. Certainly not all that dispensational students and teachers say is without thought or without truth. It is this issue of kingship, however, that I believe we shy away from because of discomfort.

For those who may be less familiar with the subject of dispensationalism, let me quote from the well-known C. R. Stam in his widely-read Things That Differ:

"It is a striking fact that the very opening words of the Bible read: 'In the beginning, God created the heaven and the earth.' It does not say that He created the universe, but the heaven and the earth. This is because He had a purpose concerning the earth quite distinct from His purpose concerning heaven. His purpose concerning the earth and Christ's reign upon it is the subject of prophecy (II Peter 1:16-19). His purpose concerning heaven and our exaltation there with Christ is the subject of 'the mystery' (Ephesians 2:4-10, 3:1-4). Into these two great subjects the Bible is basically divided." ⁶

Dispensationalism is, without great explanation, the belief that God has revealed different administrations, or economies (Gk.oikonomia), throughout the history of time. These dispensations are therefore uniquely defined by the way God deals with mankind and what He expects from them during each age. Stam goes on to write that it is this present dispensation of God's grace through the Body of Christ which fills heavenly realms, while it is Israel who still awaits a promised future on the earth.

Due to the fact that there are Scriptures applicable to Israel and Scriptures applicable to the Body of Christ, a great fear arises among those who have come to learn what Scriptures apply to the present Body of Christ. If the earth includes a future kingdom and a future King for an earthly people (which we are not) and we are awaiting heavenly hope in heavenly places among heavenly bodies, what will become of our conversations if we intermix terms? Shouldn't we flee the remotest appearance of blended terms?

This fear invades all that we study and all that we discuss until we blind ourselves to the most evident truths that may, quite often, rest just under our noses that we've let grow long from self-deception.

Here we must again go back to the original statement of discomfort, "Jesus is my King." Is He our King or is He just simply the King? While many of you know just how important this question is, others are not so taken aback. Instead of jumping to an answer, let's begin by going to our title verse.

"Now unto the King eternal, immortal, invisible, the only wise God, [be] honor and glory forever and ever. Amen." I Timothy 1:17

To be the "king" is to be the highest authority over a people. Within the Word, we know of numerous kingships and in each case, they related to one whose power is greater than all others in their respective kingdoms. Even the concept of a "kingdom" is shortened from "the king's domain." And a king, while he is seated in the highest place of authority, has those who reign "with" him.

"Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." Revelation 20:6

This, as many will quickly recognize, is a reference to those who reign with Christ in the coming kingdom on earth. We know it to be of earthly relevance for several reasons, but the most clear of which has to do with time. This "reign" is with Christ for a thousand years (temporary). From a heavenly perspective, a thousand years that pass for men are but a glimpse of yesterday to God.

"For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night." Psalm 90:4

"But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day." II Peter 3:8

"Jesus Christ the same yesterday, and today, and forever." Hebrews 13:8

We learned earlier that God manages time because He Himself is outside of it. Thus, when mention is given about reigning "with" Christ for a thousand years, we must consider that it involves a reign that happens "within" time. This can only happen on the earth. For in heaven, as we saw in an earlier section, God's perspective is eternal and never-ending. Hence, if anyone is to "reign with" Christ for a thousand years, it must be a group destined for earthly blessings. We, however, are not destined for earthly blessings, but are instead destined for blessings in heaven:

"Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ:" Ephesians 1:3

If this is the case and Paul still acknowledges the King, what relationship do believers in the age of grace hope to do with Christ in "heavenly places" if not reign?

"[It is] a faithful saying: For if we be dead with [him], we shall also live with [him]: If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us." II Timothy 2:11-12

And so it is that we find ourselves noticing both a heavenly reign and an earthly reign. With no hesitation and without fear that readers might get the wrong message, Paul speaks boldly about the heavenly King and His kingdom.

"Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son:" Colossians 1:13

"And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly kingdom: to whom [be] glory for ever and ever. Amen." II Timothy 4:18

"Which in his times he shall show, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;" I Timothy 6:15

If there is, indeed, a "heavenly kingdom," then there is also, without question, a heavenly King. For a kingdom cannot be without an ultimate authority. As we already learned, the "only Potentate" is the One with authority. He is, therefore, the King of kings, He is the King eternal, and yes, He is our King of kings and our King eternal. You are a child of the Most High God. The King eternal is YOUR King eternal.

Let it sink in and stay close, my friends. We're about to walk into the riches of His glory.