If we have the Bible’s high view of sex as a picture of the Church’s union with Christ and a respect for the power God has given it, we will not only take sexual sin very seriously, but we will also examine ourselves, confess the many ways we have failed to desire and fulfill God’s perfect design, and cast ourselves again and again at the mercy of the gospel. Yes, sexual immorality is a big deal, so let’s keep pointing each other to our only faithful Bridegroom.

The temptation to single out one type of sin or one category of sinner as uniquely worthy of condemnation is common. It often springs from and feeds the self-righteous hypocrisy of our hearts, which seeks to find a point of comparison by which we can stand over another as morally inferior to us. This temptation is especially strong when the sin to which another person is tempted is one to which we feel no attraction whatsoever or which we find safely unattractive. Because we are confident that we would never do that, we find it easier to treat the person who would as particularly depraved. It is useful to our proud hearts precisely because we are sure that we are not personally susceptible to this depravity.
And yet it would be wrong for us to react to this possibility of self-righteous judgment by taking a ho-hum, cavalier attitude toward sexual sin and temptations. In the Bible, sexual immorality is a big deal. Most who are familiar with Scripture sense this. The subject of sexual immorality comes up often and is treated with heightened seriousness.
So here is our challenge: How do we understand and heed the seriousness of the Bible’s concern over sexual immorality while not giving space to our impulse to look down on others? I suggest three perspectives to help us maintain a proper biblical concern for sexual immorality without being self-righteous:

Have a biblically high view of sexuality.

In 1 Corinthians 6:12–20, Paul explains to his readers why sexual immorality is so serious: It’s because sex is so precious. Paul opens his discussion by quoting a typical cultural understanding of sex—that it is just an appetite, a biological drive to be fulfilled: “Food is meant for the stomach and the stomach for food” (6:13). Paul contradicts this directly with, “The body is not meant for sexual immorality, but for the Lord, and the Lord for the body.” His point? This is not a mere issue of appetite, a biological need for the flourishing of the human animal. Human sexuality is not primarily biological; it is theological.
This assertion alone is in radical conflict with almost all that our culture believes and teaches about sexuality. But the further we go into this truth, the more incredible it becomes. For Paul goes on to describe the content of the theology of sex, which is nothing less than union with Christ: “For, as it is written, ‘The two shall become one flesh.’ But he who is joined to the Lord becomes one spirit with him” (6:16–17). He says the same thing to the Ephesians, “’…and the two shall become one flesh.’ This mystery is profound, and I am saying that it refers to Christ and the church” (5:31–32). We have only begun to plumb the riches of biblical teaching on the ways that sex as God designed it displays to us the wonder of the salvation given to us in union with Christ.
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Above all, our sickness should drive us to our knees in prayer. God can heal the sick. And even if He chooses to delay this longer than we might want, we should thank God for controlling the world even on days we cannot control even our little part in it.

It is that time of year when everyone seems to be getting sick. I had a virus a few weeks ago and many family members and friends have been taking time off work. There also seems to be a higher than usual amount of people with more serious, long-term illnesses. Like with all aspects of our lives, we should ask: “how does this help me serve Jesus? What does this tell me about God?”
We must not draw the wrong conclusions about what is happening to us when we are unwell. It is easy to feel cheated as if we deserve whatever plans we have made to work out, and incredibly frustrated when they have not. Instead, there are some important things that we can productively think about when we are sick, including:

We live in a fallen world

We probably already know this theologically; when we are sick, we feel this personally. We feel the impact of sin in the world in our sore joints and runny noses, in the way that our body cannot do what it usually does. This reminds us that so much of our lives are marred by sin even when we are not obviously sick.
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My only hope is that you see the time frame references the New Testament is speaking about, and realize that much of what we consider “end of history events” are actually “end-time events” that have already occured in the past. I also hope that when you see a phrase like “last days” in Hebrews, that you will understand where we are in redemptive history. We are not waiting on the last days, we are living in them.

Gordian Knot Eschatology
As we begin this study on the end times, I would like to address you from the junkyard of eschatological insanity that we find ourselves in today. To my left lies a cardboard cutout of the late Harold Camping, a stack of books titled “88 Reasons Why The Rapture Will Occur In 1988”, and a few posters of various blood moons, pale horses, and tracks about being left behind. To my right, an ever-growing pile of Antichrist candidates and mark of the beast hopefuls heaped on top of one another and most are now well rusted.
All around us is the odious stench of eschatological failure. From end times views assuming future failure, to failed past and present predictions, to wild speculations about Gog, Magog, and Vladamir Putin. Is it any wonder that the church is confused, frustrated, and lacking the joy and hope that a Biblical view will bring?
In this series on the end times, my hope is to bring the joy, clarity, and hope back into eschatology. And to do that, we need to flush everything we have heard about the end times, clean down the eschatological toilet, and wave goodbye as it goes back to where it belongs. I say this so strongly because the Bible was never meant to be a Gordian knot to confuse, frustrate, and paralyze you. It was always meant to be a clear revelation to encourage, strengthen you, and give you a living hope as you face the days ahead. When we return to what the Bible says and examine it in Biblical ways, I believe eschatology can be one of the most encouraging topics you will ever study.
So, in the weeks ahead, I want us to look at what the Bible says about the end times, and today I want to focus on the consideration of time. When do the end times begin? Are they getting ready to happen in the 21st century? Are they still long into the future? Or did they begin sometime in the past? Let us look at a few passages in Scripture to gain a Biblical perspective.
End Time Incarnation
By far, one of the clearest passages in all of Scripture, that teaches us when the end times will begin, is Hebrews 1:1-2, which says:

God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.- Hebrews 1:1-2

The author of Hebrews is appealing to two very different sets of times in the history of redemption. There is the old covenant era of temples, feasts, priests, and sacrifices, where God once spoke to His people through the fathers and the prophets. This era is known as the Old Testament. But, now we are told a new era of human history has dawned (in fact it is the final era of human history), that began when Christ came as the incarnate Son of God.
What Hebrews is saying, is that when Jesus came He not only secured salvation for His people, but He also fulfilled all of the Old Covenant expectations, types, shadows, and norms, in Himself. For instance, He is our true King (Hebrews 1:8), that serves as true priest (Hebrews 2:17), making Himself to be our true and perfect sacrifice (Hebrews 7:27), offering Himself in God’s true heavenly temple (Hebrews 9:11), to secure a perfect unvarnished redemption. The point this book is making is that when Jesus uttered “It is finished”, He perfectly drew all of the Old Covenant types and shadows to a glorious end, fulfilling every jot and tittle of the Law, leaving no temple stone unturned, so that He could become the cornerstone of a new end time era. In Him, the old has been finished, and the new has come.
The importance of this cannot be understated. Jesus Christ put an end to the old era of redemption and began a new redemptive era called “these last days” at His coming nearly 2000 years ago. That is why the author of Hebrews says that God has spoken to us during the ends of time because he assumes we would understand that these end times began in Jesus’ first glorious coming! And since that much is true, it is clear to say that you and I have been living in the end times our entire lives. It is also clear to say that the Church has existed entirely during the period called the “last days”. That fact has been true for two successive millennia and will continue until the Royal Son returns a final time!
Unlike what many have wrongly said, the Church is not an asterisk period, the Gentile Church was not plan B, and we are sandwiched awkwardly between the Old Testament and a future millennial kingdom. The Church was, is, and will continue to be God’s plan A, for these last days. We are His end-time bride on His end-time mission until the final sands in God’s end-time glass have fallen.
Whatever thoughts we may have about this topic, at a minimum needed to be ground by the firm exegetical understanding that the “last days” have already come and that we are currently living in them. To that end we continue we a few more proofs.
End Time Dissolution
As mentioned above, one of the reasons we can be so confident that the end times have already begun is that Jesus so carefully and methodically brought an end to all the old-timey stuff. He brought a new priesthood, new temple, new mountain, new sacrifice, a new bride, and is bringing about a new covenant city. In the weeks ahead we will examine some of these things in greater detail, but for now, how about a summary? And how about we begin with the old and new bride?
In the Old Testament, there is very specific wedding language that must be understood before we will have any hope of understanding the eschataological bride that is given to Christ in the New Testament. Take for example, Israel. In the Old Testament, Israel was called to be God’s faithful and covenantal bride (Ezekiel 16:8-18). She is the one He lovingly drew out of the land of Egypt, clothed in His love, and brought to a mountain marriage ceremony at Sinai (Jeremiah 31:32; Ezekiel 16:59-60).
If this were not clear enough, God explicitly calls Himself the husband of Israel in Isaiah 54:5 and identifies their relationship as a marriage betrothal in Jeremiah 2:2. It was these people that God set His affections upon (Deuteronomy 7:6-9) and it was this nation who provoked His holy husbanding jealousy (Exodus 20:5; Ezekiel 16:38). It is to this matrimonial status that God appeals to Israel to repent (Jeremiah 3:14), when she burned in belligerent and raunchy affections, playing the whore with the other pagan nations and pagan gods (Ezekial 16:27-48).
Instead of purity and fidelity to her covenant Husband Lord, she acted shamefully in debauched spiritual adulteries (Hosea 2:3-7) until she provoked the righteous fury of her God. For a time, God graciously pursued His faithless bride, beckoning her to leave her lurid pleasures behind and to be reconciled to Him (Hosea 2:7; Joel 1:8). But, alas, it was to no avail and they exhausted His mercy.
In the end, God’s first bride became so polluted in her perversions, that God, Himself, issued those ten faithless tribes a formal certificate of divorce (Hosea 2:2; Isaiah 50:1) and wrote them out of the annals of history through a devastating Assyrian invasion. Along with that, God also warned the southern nation of Judah, that if she continued to play the harlot, like Israel, her fate would be the same as her twin harlot sister (Jeremiah 3:6-10). That imagery is the operative backdrop that is in play, as soon as we turn the page over and into the New Testament.
When we arrive in Matthew we must remember two important truths. 1) God is still married to Judah (although barely). And 2) God is not a polygamist.
That second point is especially poignant because when we see God taking for Himself a new bride (The Church), we ought to remember that the only way this could be possible, is if Judah is also issued a formal divorce from God. And while we will explore this topic more fully in the weeks ahead, that is one of the major themes of the book of Revelation, how the whore of Babylon, who I take to be the unrepentant, paganized, and Rome-loving Judah, will be put away (Revelation 17:1-18) so that God can claim for Himself a new and spotless, blood-bought, bride (Revelation 21:2).
Without getting into the weeds, we can rightly assume that if God marries the Church, then He must put away the harlot Judah. We know that this divorce from God must be executed in lawful ways because He is righteous and is never the unfaithful party in His marriage. Knowing that the New Testament records how the Jews piled their adulteries up to the heavens, even making Israel blush in shame. It was Judah who got in bed with Rome and turned their back on God. It was Judah who became so blinded in her defilements that she killed God’s one and only Son. And it was feckless Judah, that God brought down the full fury of His righteous, just, and divorcing wrath.
We can know that we are living in the end times, not just because the author of Hebrews has said so, but also because God has put away His old unfaithful brides (both Israel and Judah) and has taken for His Son, a new end time wife (The Church). A bride that was blood-bought on a better mountain called Calvary, married to Him in His resurrection from the dead and is waiting for the final consummation when He returns and calls her into His arms forever. That is the mystery of the Gospel (Ephesians 5:32) and a sure clue that we, the church, His bride, is already living in the end times.
Again, we will revisit this theme when we get to the book of Revelation, but for now, let us proceed along.
End Time Demolition
Along with putting away His old wives, part of Jesus’ work to usher in the new end time Kingdom was to put away the old faithless city of Jerusalem. As you are aware, Jerusalem was the old covenant city of God where He would meet with His people. It was in that city He promised to dwell within the temple, live within their midst, to be their God, and for them to be His unique chosen people. It was in this city that the epicenter of Old Covenant religion and eschatological hope collided, with every song, every feast, and every sacrifice. Yet, in the end, this city was put away just as decisively as the faithless prostitute of old.
In some of the final moments of Jesus’ life, the city of Jerusalem collectively turned against the Son of God, and sided with Caesar as their one and only king (John 19:15). Since God alone was supposed to be King of Israel, the irony, idolatry, and infidelity were palpable. Is it any wonder that Jesus pronounced covenantal curses on this city, for all of her longstanding rebellion against God, in Matthew 23:34-36? The text says:

34 “Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35 so that upon you may fall the guilt of all the righteous bloodshed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. 36 Truly I say to you, all these things will come upon this generation. – Matthew 23:34-36

Jesus is making a straightforward claim here. Jerusalem was entirely at fault as the covenant breaker! She had systematically cut down God’s prophets of old, killing them every time God sent them. It was this Babylonesque, city of sin, that would also slaughter the disciples of Christ in cold-blooded murder, after turning on God’s beloved Son, like a rabid dog, slaying Him and crucifying Him.
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