Millions of girls with instant access to our culture’s most viral (and dangerous) behaviors and beliefs are currently manifesting the results. Their sicknesses are a clear sign that our society is sick. In order to treat them and us, we’ll have to admit how the disease spreads, admit the connection between mental illness and gender confusion, and keep them away from clinics and smartphone apps where the disease is celebrated. 

One of the strangest stories of the last couple of years is how teenage girls have been stricken with facial tics after browsing the video-sharing app TikTok. Earlier this month, Azeen Ghorayshi published a deep dive on the strange phenomenon in The New York Times. Looking back at the puzzling explosion of TikTok tics during the pandemic, she reported that contagious outbreaks of strange behavior are not new and have a technical name: “mass psychogenic illness.”  
For example, long before TikTok, back in 2011, 18 girls at a high school in Le Roy, New York, broke into twitches and head snapping after one of their peers suffered a sudden spasm. The incident became a legend in medical literature. History is full of stories of patients, “mostly women,” who seemed to catch “tremors, seizures, paralysis, and even blindness” from each other like contagious diseases. Such mass psychogenic events used to be limited to real-life social circles, but social media has “dissolved the boundaries” that once kept outbreaks “geographically contained.” Now anyone with a smartphone can “catch” such behaviors.  
Most interesting about Ghorayshi’s piece is the correlation between social media-induced mental illnesses and LGBT identities. In fact, she wrote, doctors at a recent conference in Switzerland admitted that “a surprising percentage of their patients with the TikTok tics identified as transgender or nonbinary.” Neurologists also told her that a “disproportionate number of gender-diverse adolescents” have developed “sudden tics.” 
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Christian, although we find ourselves living in different times than we did twenty years ago, the Christian’s job description remains the same: keep poised, keep persevering, keep proclaiming, and keep performing the duties that God has prepared in advance for you to do.

This year I am working with a committee from my high school in planning our twenty-year reunion. I am looking forward to seeing people I have not seen in a long time. It will be a joy to hear about their families, where they are living, and what they are doing with their lives. One thing will be certain: changes have occurred. A lot happens in twenty years.
I have the privilege of serving at a church in my hometown where I graduated. As I have been reflecting on the past twenty years, I have noticed there has been a major change in the spiritual landscape of my community. Many churches that were once thriving are now struggling. Even though there has been a significant population increase, churches have not seen growth. As I talk to other pastor friends around the country, I am hearing the same things. What has changed in the last twenty years?
When the twenty-first century began, our society entered the Innovation Era, a new technological, digital age. I distinctly remember sitting in my dorm room working on my large computer and waiting minutes for my internet to dial up. Now, I can connect online in a second. This digital world enables us to talk to almost anyone anywhere at any time.
The Innovation Era has brought about a lot of good. Technology has played a role in the growth of the kingdom of God by making it possible to reach many people with the gospel who were previously unreached. Christian colleges and seminaries that provide online learning are educating the masses. Along with all the progress this age has brought, there has also been great harm. Pornography has ruined marriages and ministries. Work is much more difficult to turn off. Countless worldviews are being shared as anyone who can get online has a public platform to discuss their ideas. Unfortunately, many in our society are buying into these opposing worldviews and are drifting from the Lord and His church.
The world I find myself living in is a world like Timothy’s, where “people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Tim. 4:3–4).
In 1 and 2 Timothy, Paul warned Timothy about false teachers who were coming from inside and outside the church (1 Tim. 1:6, 19; 4:1; 6:10, 21; 2 Tim. 2:18). There were four issues that kept coming up in the church from their teachings:

Myths that referred to Old Testament figures from extrabiblical writings would excuse immoral behavior (1 Tim. 1:4; 4:7; 2 Tim. 4:4).
The Jewish law was wrongly interpreted, and heresy was being taught (1 Tim. 1:7; 2 Tim. 2:18).

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Jesus both provoked the world to the ultimate sin and then stepped in the path of that wrath. He came at the right time just when the priestly people who had been given the covenant law had become the worst offenders. He literally came on Judgment Day. And the only reason there is a world of human beings today is because that judgment fell on him instead of the ones who deserved it. 
Paul writes to the Romans in what may seem almost an off-hand comment: “For while we were still weak, at the right time Christ died for the ungodly” (Romans 5:6 ESV; emphasis added).
This verse starkly shows that Paul, at times, can refer to the flow of human history as a collective pronoun. “We” were weak in the beginning of the first century, and then Christ died for us. Many Christians have conversion stories whereby they learned what Jesus did for them, repented and entrusted themselves to Him, and were empowered by the Holy Spirit to walk in newness of life. That is a fruitful analogy, but Paul obviously isn’t talking about what happened in all Christian biographies. He is talking about what God and Jesus Christ did in human history at the crucifixion.
And this passage tells us not only that Christ died in human history but that he did so “at the right time” in human history.
What was it about what we now know as the First Century AD (which is also the common era, but that designation remain dependent on the work of Our Lord) that made it appropriate for Christ to be born, live, die, rise, ascend to the throne, and pour out the Holy Spirit?
Paul repeatedly makes this claim about the timing of redemption is Christ:

“In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Galatians 4:3-5 ESV).
“…making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth” (Ephesians 1:9–10 ESV).
“For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time” (1 Timothy 2:5–6 ESV).
“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior” (Titus 1:1–3 ESV).

So there are many reasons to ask the question: What was so important about the timing of Jesus’ mission? What made that point in human history “the fullness of time” and “the proper time”?
Perhaps it might help us to answer that question if we developed curiosity about another question. Maybe the real question should be: What delayed Jesus so long in human history? Maybe we ought to expect that there must have been something proper about the time of the incarnation and the work of Christ. Or rather, that there must have been some good reason for the delay. Without an explanation for the thousands of years between Genesis 3 and the Gospels, John 3:16 becomes rather confusing. “For God so loved the world, that” thousands of years later “he gave his only Son, that whoever believes in him should not perish but have eternal life.”
Why the wait?
Consider the synoptic Gospels.
Jesus declared that the sins of Israel were reaching a climax in his own death. In the parable of the tenants and the vineyard (Matthew 21:33–46; Mark 12:1–12; Luke 20:9–19), Jesus described his impending murder as the final climactic sin in Israel’s history, the one that will mean “the kingdom of God will be taken away from you and given to a people producing its fruits” (Matthew 21:41). Of course, this death is, in fact, the action that will provide for a New Covenant that involves forgiveness of many, as Jesus signified in the establishment of the Lord’s supper (Matthew 26:28). So this murder, while bringing wrath on those who remain in unbelief, also provides the salvation for all who believe.
Again, this isn’t presented as a simple one-time sin. It is presented in the parable as the climactic sin that builds on a repeated history. In Matthew 23, the point is a bit more obscure because Jesus includes the persecution of his followers along with his own suffering at the hands of the unbelieving rulers in Jerusalem. But nevertheless, Jesus is again warning them that they are culminating a historic pattern of sin.
Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell? Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation (Matthew 23:32–36 ESV).
The plain reading of these texts is that the rejection of Christ (and his followers) was not an isolated incident. It was a climactic sin that fulfilled a practice that Israel had long engage in. And this sin was serious not only because of who Jesus was, but because it showed they were doubling down on their worst behavior. “Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours’” (Luke 20:13–14 ESV). They were presuming on the riches of his kindness and forbearance and patience, not knowing that God’s kindness was meant to lead them to repentance. Because of their hard and impenitent heart they were storing up wrath for themselves on the day of wrath when God’s righteous judgment would be revealed.
God Meant It for Good
This might be a good place to briefly consider the mystery of predestination. God was repeatedly merciful to Israel. Though he slew the Exodus generation in the wilderness, that was a mere chastisement. When he was really angry he wiped out entire family lines. In this case, he saved all their children.
He constantly forgave Israel in the time of the Judges. When the sins of Eli and his sons caused the ark to be taken into captivity, damaging Tabernacle worship beyond repair, He gave them a new place of worship and a new system of government (Temple and the Monarchy).
And when they sinned to the point that the Temple was destroyed and God sent them into exile, seventy years later God brought them back to their land in a greater way. They had a new Temple and new international influence as a people both in the Promised Land and throughout the empires. Where sin increased, grace abounded all the more.
But when Jesus began his ministry, Israel, having sinned against the grace of restoration from exile, was now more debauched than ever. The prophet Zachariah was shown a vision of Israel being cleansed of demonic possession at the return from exile in a kind of inversion of Ezekiel’s glory cloud (Ezekiel 1) involving an anti-ark of the Covenant:
Then the angel who talked with me came forward and said to me, “Lift your eyes and see what this is that is going out.” And I said, “What is it?” He said, “This is the basket that is going out.” And he said, “This is their iniquity in all the land.” And behold, the leaden cover was lifted, and there was a woman sitting in the basket! And he said, “This is Wickedness.” And he thrust her back into the basket, and thrust down the leaden weight on its opening. Then I lifted my eyes and saw, and behold, two women coming forward! The wind was in their wings. They had wings like the wings of a stork, and they lifted up the basket between earth and heaven. Then I said to the angel who talked with me, “Where are they taking the basket?” He said to me, “To the land of Shinar, to build a house for it. And when this is prepared, they will set the basket down there on its base.”Zechariah 5:5–11 ESV
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