As Jesus declared, false messiahs would arise in Judah. Wars and rumors of wars, earthquakes, famines, and persecutions would likewise break out within the empire. According to His Olivet prophecy, many confessing Christians would be tortured into apostasy, the nation of Judah would be plunged into murderous insanity, and the Gospel would be declared boldly throughout the Roman world by evangelists like Paul and his companions. All of these things happened before the legions of Rome surrounded the city of Jerusalem, which means we are not waiting on a future fulfillment, but we may rightly extol the glory of Christ for this magnificent prophecy that was perfectly fulfilled in a single generation just like He said. 

Today we continue our look at the signs of the times by looking at several additional pieces of evidence that Jesus gave that would mark this tumultuous period immediately before Jerusalem’s fall. He tells us in Matthew 24:10

10 At that time many will fall away and will betray one another and hate one another. 11 Many false prophets will arise and will mislead many. 12 Because lawlessness is increased, most people’s love will grow cold. 13 But the one who endures to the end, he will be saved. 14 This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. – Matthew 24:10-14

Many Will Fall Away
Before Jerusalem was destroyed by the Roman armies, a period of increased apostasy would plague the first-century church. Jesus predicted that the combination of persecutions, false messiahs, false doctrine, and other calamities brought about in this unique period would be so severe that many would fall away from their faith and would stop walking with Him. This would be especially tempting for those who converted from Judaism since they could likely end their suffering by denying Christ. Scripture attests to the veracity of all of this.
For instance, Paul expresses shock in one of his earliest letters that so many Christians were abandoning Christ (Galatians 1:6) and going after a false Gospel (Galatians 5:4). He warned the Thessalonian church not to be deceived by any of the liars or false teachers that were busily fomenting perverted teachings in their midst because a great apostasy had to occur before the Lord would return in judgment (2 Thessalonians 2:3). He told Timothy that the Spirit expressly revealed this period of apostasy was coming (1 Timothy 4:1), where men would become spiritually shipwrecked and stray away from their Christian faith (1 Timothy 1:19-20; 6:20-21). He warned that abandoning Christ and apostolic teaching, to return back unto Judaism, would cause them to become re-enslaved to the powerless law (2 Timothy 4:10; Galatians 4:8-10) which tickled many apostates itching ears (2 Timothy 4:3-4).
Paul is not the only one who acknowledges this reality and affirms Jesus’ prophecy. Peter warns the saints not to follow the false prophets (2 Peter 2:1-3), who behave like unreasoning animals (2 Peter 2:10-15), who return to their own vomit (2 Peter 2:20-22). If they follow such men, Peter warns them that they will be carried away (2 Peter 3:17) and driven into the same eternal darkness those who are polluting them are destined for (2 Peter 2:17).
Jude, likewise, calls the apostates within the community hidden reefs that will bring tremendous ruin upon the church (Jude 12) who are called to contend for the Gospel and build themselves up on the most holy Gospel (Jude 4, 20). The author of Hebrews says that some, who had tasted the goodness of that Gospel, unforgivably decided to return back to the damnable troughs of the Jewish religion (Hebrews 6:4-8; 10:26-31). They did this instead of waiting on the judgment coming of the Lord (Hebrews 10:35-39).
The apostle John, in much the same manner, reminds his audience that everyone departing from the community of faith was not truly in the faith, to begin with (1 John 2:19), but even so, the faithful should attempt to call those who left to repentance before destruction overtakes them (1 John 5:16-17; See also James 5:19-20; Jude 22-23).
The plain and simple truth is that we are not waiting on a future apostasy to fulfill the words of Jesus in Matthew 24. That period has already occurred within the early church where countless believers made shipwreck of their faith and ran back to the manure of religion. Sadly, they would find the sacrifices and trappings of Mosaic Judaism ill-equipped to stop the judgment Christ was bringing.
Many Will Betray and Hate One Another
Another sign Jesus gave was that Jewish people would hate and betray one another, which went beyond the persecutions they would inflict upon the Christians. Jesus told them elsewhere that a “brother would betray his own brother” and that family members would turn in violence upon one another in those darkest of days (Matthew 10:21-22). This fact is illustrated powerfully in the writings of many ancient historians, which we will not have time to cover extensively but will sample for just a moment.
After Jesus ascended into heaven, the nation of Judah underwent rapid political instability that drove them towards madness. From emperors like Caligula demanding that his statue be erected in the temple to Roman procurators like Gessius Florus who killed thousands of Jews in the city, simply for mocking his greed, it seemed like the Jews were being provoked toward all-out war and they were taking the bait “hook, line, and sinker”. Yet, instead of unifying together against their common enemy, factions splintered and they began attacking each other.
Josephus tells us that the land became filled with despicable tyrants, murderers, and robbers who murdered their own countrymen for more than two decades (Wars 2.12.5). After that original band of murderers was put down by Governor Felix, a new group of Jewish assassins, called the Sicarii, began slaying their own people in broad daylight for obeying the Romans (Wars 2.13.3). Another group soon began polluting the city with talks of insurrection and like the former was put down by Governor Felix (Wars 12.13.4). Still another faction began murdering anyone in the city who refused to revolt from Rome, even setting houses on fire with women and children in them (Wars 2.13.6) and plundering the corpses for sport.
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In light of our current crossroads as a denomination, I pray that we will be found faithful to uphold the faith once delivered, to realize the shoulders of the many faithful men who have gone before us and upon which we stand, and to not shy away from where the battle is most fierce but instead to charge forward by the power of the Spirit knowing that he who has called us is faithful.

The Presbyterian Church in America (PCA) is at a crossroads. The issues related to human sexuality have become a focal point for the past five years. And although great strides have been made to carefully explore these issues, there is still work to be done. We have communicated our appreciation for the Nashville Statement as biblically faithful at our 47th General Assembly. We then overwhelmingly approved the Ad Interim Committee Report on Human Sexuality at our 48th General Assembly. Our 49th General Assembly approved a proposed amendment that sought to amend our governing document (Book of Church Order) to better reflect our stated convictions on these matters as they relate to the general classification of officers. This proposed amendment failed to meet the threshold of approval among the presbyteries, and so we now have several requests to the General Assembly (overtures) to amend our Book of Church Order (BCO) to clarify even further our conviction and resolve on issues related to human sexuality. This year’s Overture 9 from Arizona Presbytery is just one of several that have been submitted. It proposes to add the following language to the BCO:
7-4.  Men who deviate – whether by declared conviction, self-description, lifestyle decisions, or overt practice – from God’s creational intention for human sexuality are disqualified from holding office in the Presbyterian Church in America.
It is my intention here to give helpful insight into the principle and intention of this overture so that our commissioners might see best what this overture brings to the table. I crafted this overture in conjunction with my Session, and it was discussed among several other Teaching Elders in our presbytery before being brought to the floor of presbytery for a vote.
One challenge we’ve noticed with these types of overtures is related to the proper placement of the amendment in the BCO. This seems to be one of the more contested issues among those convinced that an amendment on these matters is desirable and necessary. Where do you place such an amendment? My argument for chapter 7 would be simply that this chapter deals most fundamentally with the classes of officers (elder and deacon), including setting various general constraints upon these offices. This overture necessarily follows BCO 7-2, which states, “In accord with Scripture, these offices are open to men only,” and, since the content is dealing with a further restriction upon these offices, it necessitates an additional paragraph, much like what BCO 7-3 accomplishes related to ecclesial titles. Therefore, chapter 7 seems the most helpful and natural place for this type of restriction related to officers to be stated.
Regardless of the placement, however, I believe this overture and the others submitted will give helpful and necessary fodder for our Overtures Committee to chew on, so that we might together craft governing language that will seek to do what is in accordance with our vows as elders, to “strive for the purity, peace, unity and edification of the Church” (BCO 24-6). So, in light of these things, let me walk through the language of this overture so we can best understand it as we prepare for the work of our 50th General Assembly.
“Men who deviate”
The key word of this overture is “deviate,” upon which the principle of the overture is set forth. Here is the principle: Define the standard to expose the deviation. We need language that bolsters our ability to see deviations, rather than language that names and even describes a limited number of deviations. When we do the latter, we open ourselves to either: A) frequent amendments to our BCO based upon aberrant cultural developments and/or B) the inability of our courts to properly adjudicate matters pertaining to future deviations that we cannot now name or define. This proposal is different than previous proposed amendments and additions to the BCO in that it seeks to develop a procedural rubric for determining deviations from the biblical standard as they relate to officers in the PCA.
The Particular Categories
The short list of descriptive phrases found within the em dashes in the language proposed is meant to provide categorical insight into the focus of this provision. In terms of the purposes of this overture, these cover a wide variety of potentials and will give our courts helpful language to assess one’s conformity or lack thereof to our confessional standards, which rest on the biblical witness. Let’s take these in turn to explore the contours of these descriptive phrases. You will notice that each phrase speaks to the willful way in which someone is operating and does not impugn or presume upon one’s motivations.
“declared conviction”
The first is “declared conviction” which speaks to the professed, stated, or articulated belief of someone regarding these issues. It is important to note that this first category does not necessitate the need for one to struggle with these sinful proclivities themselves but rather is based on the substance of one’s declared convictions on these matters. If an officer or candidate is an advocate for positions that deviate in one way or another from God’s intention for human sexuality (i.e., sexual union, sexual intimacy, sexual attraction), then this declared conviction would be grounds for a court to bring discipline against a current officer or prevent a candidate from becoming an officer. For instance, an elder declares that same-sex sexual desire is not sinful. This would qualify as a deviation. Consider another example: During the initial examination, a candidate for gospel ministry states that an aberrant sexual orientation may be within God’s creational intention for human sexuality. This would be a deviation. It is important to note that this would implicate one regardless of their own personal experience with said desires, temptations, proclivities, etc. because of their conviction to affirm, support, or defend these deviant positions.
“self-description”
This term is one that has been the focal point of our recent controversy and was the emphasis of Overture 15 from 2022. What is in view here is the significance of the preservation of one’s mind and one’s words as an officer of Christ’s Church. In speaking of the way in which one describes themselves, our own Ad Interim Committee Report on Human Sexuality states:
To juxtapose identities rooted in sinful desires alongside the term “Christian” is inconsistent with Biblical language and undermines the spiritual reality that we are new creations in Christ (2 Cor. 5:17). [1]
If we have stated this in the report related to Christians in general, then how much more so ought this to be the standard of our officers? The way in which an officer describes himself is important for the purpose of clarity and understanding among: 1) those he has been called to shepherd; 2) those under his care who may struggle with same-sex attraction; and 3) those under his care who know someone who struggles with these sinful proclivities. This is showing Christian love by not peddling the confusion of our culture but instead faithfully presenting ourselves in light of who we are in Christ.
This category is critical because of the need for our courts to determine if the way in which one describes themselves is out of accord with our biblical and confessional standards. Note that there are no “magic words” or shibboleth phrases that become landmines, but rather, a court is charged to superintend the overall way in which one is describing themselves to gain an understanding of whether or not they are deviating from God’s creational intention for human sexuality in their self-description.
“lifestyle decisions”
This phrase has attracted the most attention among those who have interacted with me directly regarding this overture. What is in view here are those decisions that are reflected in one’s life. Decisions that would expressly deviate from the divine intention for human sexuality (i.e., sexual union, sexual intimacy, sexual attraction). Such deviations would include, but certainly not be limited to: “spiritual friendship” (described as same-sex unions that are exclusive in nature, with the appearance of marriage, but are not engaged in sexual activity); transvestism (the presentation of oneself to seem like the opposite sex); transgenderism (a lifestyle in which one presents themselves out of accord with their biological sex, even through actions that may cause irreversible damage to one’s body); and queer culture (an adapted form of belonging that envisages one’s affiliations and community as made up by those who are transgressive in their sexual expression and lifestyle). It is worth mentioning at this point that some of these categories of “lifestyle decisions” are relatively new to our society and reflect in many ways the spirit of the age. It is not unreasonable to assume that these types of transgressions will only metastasize as the culture willingly moves away from any and all biblical moorings.
It is important that we understand that these lifestyle decisions are directly related to the way in which one is expressing their vision of human sexuality and would not include family decisions or marital decisions that fall well within the parameters of the Scriptures, such as adoption or remaining unmarried. These, in and of themselves, do not necessarily expose a deviation because they are not in violation of the biblical standard for human sexuality. In fact, in terms of adoption, we see that far from being a deviation, it is rather a marvelous parable of the gospel, as Paul states:
…you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs – heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:15b-17)
In terms of remaining unmarried, again, the Apostle Paul gives a vision of this for the Christian from his own life and encourages others to consider this way of serving the Lord. He states his reason for this clearly when he says:
I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord. (1 Corinthians 7:35)
The Apostle states that there is a God-glorifying way to remain unmarried that does not violate God’s creational intention for human sexuality (i.e., sexual union, sexual intimacy, sexual attraction) but rather upholds it, honors it, and puts forward a vision of Christian chastity. An unmarried man living a chaste life shows fidelity to God’s creational intention for human sexuality. This is not a deviation. This is true whether this has occurred in widowhood, until one is eventually married, or even if one remains unmarried for their entire life. A deviation would consist of a man who is unmarried pursuing sexual intimacy or sexual union, which God intended for one who is married. A deviation would also include a man who is unmarried entering into a vow of celibacy or if a man were to put off marriage in an inordinate manner.
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Why in the world should I care about theology?
All I need is the Bible.
I can follow Jesus without having to learn all kinds of obscure words.
Have you ever heard another Christian say something like these statements? Have you ever said something like them yourself? Ever thought such things? If so, you’re not alone. The vast majority of professing Christians have little to no interest in theology. In the minds of many Christians, there is no necessary connection between theology and their everyday Christian life. Theology, they believe, is irrelevant.
The disconnect between theology and the church and between theology and the Christian has had disastrous results. One need only look at recent polls examining the level of theological knowledge among professing Christians to know that something has gone awry. When large numbers of professing Christians start telling their friends and family, “You just have to read The Shack! I learned so much about God from that book,” well then, Houston, we have a problem. When large numbers of professing evangelical Christians are not sure whether the deity of Christ is an article of the Christian faith, then we have more than a problem. We are the proverbial lemmings, rushing headlong toward the precipice.
Theology Defined
In order for Christians to begin to understand why theology is necessary and relevant, we must understand what we mean by theology. Reformed theologians of the past defined theology as a “word about God” based on the “word of God.” In short, theology at its most basic is knowledge of God.
Knowledge of God is a dividing line between believers and unbelievers. Scripture characterizes unbelievers as those who do not “know God,” those who lack “knowledge of God” (Hos. 4:1; 1 Cor. 1:21; Gal. 4:8; 1 Thess. 4:5; 2 Thess. 1:8; Titus 1:16). In contrast are Christians, those who know God and who are to be growing in the knowledge of God (Col. 1:10). To be growing in the knowledge of God is to be growing in our theology.
All Christians are called to theology in this most basic sense. If Scripture calls us to grow in the knowledge of God/theology, then the pursuit of this knowledge, of theology, is an act of Christian obedience. It becomes an aspect of Christian discipleship, a non-negotiable for the believer.
When we begin to think about theology first and foremost as knowledge of God, we can begin to glimpse the truth about the relevance of theology. We can begin to see that it makes all the difference in the world to our lives. We can begin to see how it is relevant to everything we think, say, and do as followers of Jesus Christ.