Jesus not only paid our penalty but also earned the reward for us. Because of this, we are not simply sinners who can no longer be punished. Instead, we are counted as those who had fulfilled the law with perfect righteousness, and we become co-heirs with Christ. Even now, he is keeping an inheritance for us: one that can never perish, spoil, or fade (1 Peter 1:4).

Can there be any greater blessing than being forgiven of our sins? The answer is, “Yes!” The man or woman whom the Lord does not count their sin against them is blessed indeed. However, as wonderful as forgiveness is, and how necessary it is for our salvation, we must not stop there in our understanding of what Jesus has done for us. Specifically, in our understanding of justification. In Christ, we are more than forgiven.
We must recall that all men and women are born under a covenant of works. The same covenant under which Adam found himself. The covenant of works is conditional. If Adam fulfilled it by walking in perfect obedience to God, he would live. This potential for eternal life is why there was a tree of life in the garden. It was the reward for obeying the covenant. However, if he violated the covenant and sinned against God, he would die. Adam failed, and immediately he, along with Eve, experienced spiritual death. Their bodies also began to die.
Every one of us is born under a similar requirement. Either we obey God and live, or we disobey and die. Blessing and cursing are held out before us. However, if Adam did not fulfill the covenant in paradise without a sinful nature, neither will we in a fallen world with spiritually dead souls.
Therefore, Scripture is clear that all have fallen short of the glory of God, and the wage of sin is death, but there is still hope. One glimmer of hope appears at first to be a curse. We see in Romans 5 that we are all counted guilty because of Adam’s sin. Our guilt in Adam may not appear to be a good thing, but it tells us something important; it tells us another person can be our representative.
Not only have every one of us fallen in sin and deserve the penalty of death, but Adam is our representative head (Romans 5:18). We are guilty in ourselves, but we are also counted guilty in him. Here is where that turns into good news. If we can be declared guilty in Adam, perhaps we can be declared righteous under another representative head.
Immediately, at the fall, God had promised that a child would be born who would crush the head of the serpent and set his people free (Genesis 3:15).
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Supporting the LGBTQ movement is tantamount to endorsing rebellion against God. Saying nothing is not only cowardice but a rejection of God’s good commands and character. It is a declaration that we value man’s approval over God’s precepts and laws. By promoting and celebrating these lifestyles, or even by remaining aloof and watching from a distance, we align ourselves with wickedness, we allow the rot to continue, we call what is evil good and what is good evil, and we let fester what will kill this society and leave it languishing under God’s culture-ending judgments.

The LGBTQ Mouth Funk
There are many diseases that can kill you, from things like cancer, heart disease, or kidney disease, but few people consider the perilous bacteria-laden threat that gum disease presents. And this, of course, is for obvious reasons. Gum disease, or gingivitis as it is commonly called, begins in the early stages with very mild and easily treated symptoms, such as redness in the gums, irritation, and swelling. It might reveal itself with a little blood in the sink when flossing or a darker hue of pink upon the gumline, but with a commitment to brushing regularly and perhaps a routine visit to the dentist, it is entirely reversible and will not become a long-term issue for you.
Yet, if it is ignored for long enough and left untreated, gingivitis will turn into periodontitis, which is a much more significant and pesky version of gum disease. After years of gingival neglect, the gums will begin pulling away from the teeth and pockets, where bacteria can settle, will form, infection will set into the gums, and if ignored for long enough, will erode bone structures and even lead to death. What could have been a routine fix ends up polluting the entire mouth and eventually toxifying the whole body, which should be instructive as we enter into the month of a thousand rainbows, or more accurately, stain-bows and shame-bows.
Every year, we are thrust into an entire month filled with an ever-changing flag devoted to the sickest forms of moral deviancy; we have advocacy groups slamming the worst content down our throats from woke companies who virtue signal their way through June, such as Target selling women’s bathing suits last year with penis pockets, or Budweiser – an already piss-poor excuse for beer – putting Dylan Mulvaney, a piss poor excuse for a man, on its can. This is the month when the Whitehouse invites biological men with breast implants to stand on the south lawn and flash manufactured saline flesh sacks at children to the applause of adults. This is the month when people lose their jobs over social media posts dedicated to Biblical fidelity and the month where if you are not an ally of the alphabet gang, then you will be canceled.  
Like gum disease in its most advanced stages, our culture has become thoroughly toxified by what was once a fairly routine infection. A couple rogue LGBTQ germs implanted themselves into the base of America’s gumline about 60 years ago, and now the stink or death has settled into the face of our culture. 
How did we get here? One too many rainbow Twizzlers without a commitment to Biblical fidelity, and what you have is the makings of a full-blown face-rotting disease. You see, in the early twentieth century, as our culture crested the hilltop of Christendom, its first exposure to the LGBTQ movement was tasted. With organizations like the Society for Human Rights in 1924 and the Mattachine Society of 1950 being founded to advance the rights of gays and lesbians, the earliest signs of gum chaffing were beginning to flare up in the mouth. 
A generation later, in the sexually debauched and psychedelic drug era of the 1960s, this mild irritation multiplied into a full-blown condition known as the Stonewall riots of New York, which brought the LGBTQ movement into the national conversation. Suddenly, what was once a minor inflammation that should have been dealt with by the church and the broader culture had morphed into a technicolored blood bath in the sink every time a little brushing was employed. 
Sadly, the movement gained unnecessary momentum in the 1970s and 80s because the dispensational church stood idly by, waiting to be raptured while ignoring the odious smell of swamp breath in the mouth of an infected culture. As we transitioned to the 90s, the cultural gums were already pulling away from the teeth as the AIDS crisis ravaged the homosexual community, demonstrating the damning effects one will receive in the body for violating God’s law. 
Since then, the pesky infection – which would have been curable at every step along the way – has burgeoned into a full-blown septic tank in the soul of our nation, polluting everything it touches, from the legalization of sodomite marriages to the widespread acceptance of pedophiles twerking in dresses for cheering mothers and children to the Mr. potato head trans movement that swaps out genitals faster than you can upgrade your transmission. Evidence of this putrid and aggressive rot is now all around us, and what could have been cured quickly and easily now requires the most potent medicine we have, or this society has no hope. 
To that end, I would like to offer the most vital medicine available, which is found in the Word of God. Instead of celebrating the abominating, becoming allies with the cancer that is killing us, I want to do what so few squishy men will do and simply say what the Bible says and pray that the Lord would use it as an antiseptic to help bring healing and revival to our land. Our only hope as a society is radical repentance and a return to the Gospel of Jesus Christ. Without that, our rampant sexual disorders, child sex slavery, and human trafficking, the killing of our babies in the womb, our furbies and two-spirit-pangolins, our trannies, sodomites, and Gomorrah whorings, will collectively put a once proud nation into the grave with every other society that refused to honor God. 
So, in what follows, instead of standing idly by while the culture and fake Christians go on with the celebration of abominations, I want to offer the Biblical antiseptic that will hopefully reverse the rot and bring healing to our land. To do that, I want to talk about what abominations are in the Bible, what kinds of sins qualify as abominations, how those sins paralyzingly infect a people, and why repenting and turning to Jesus is our culture’s only hope! 
What Is an Abomination?
When we speak about abominations, we are talking about the very worst classification of sins in the hamartiological corpus. These are sins so vile and detestable that they provoke God’s furious wrath like nothing else. These aren’t minor slip-ups or trivial mistakes; they are full-blown rebellions against the Almighty’s very good design and order in Genesis 1, making them creation-bending and breaking sins. Needless to say, the Bible doesn’t mince words here, and neither should we.
According to the best Hebrew linguistic data available in the best lexicons money can buy, an abomination is something that causes loathsome hate or violent, repulsive disgust in the viewer. When it comes to God, an abomination is something that enflames our Creator’s disgust to such epic proportions that the only response He can give is unbridled fury because it offends Him so profoundly, overturns His perfect creation and design so thoroughly, and violates His holy character so flagrantly. The Hebrew Word for abomination is “תּוֹעֵבָה” (toʿevah), which translates to something morally disgusting or detestable. Think about your reaction to a rancid steak infested with week-old maggots being served to you on a dirty plate, and you are getting close to the kind of reaction an abomination produces. Understanding this, an abomination isn’t about a subjective feeling or a cultural preference; these actions are foundationally repugnant and noxious to God, and they ought to be repulsive to us as well. They utterly pollute cultures, defy His Holy commandments, defile His image-bearing people, and warrant the harshest judgment imaginable.
With that, abominations are not run-of-the-mill sins that naturally arose in a fallen world because of our penchant for rebellion. We know from the Bible that every sin separates us from God and pays the wages of hellfire and brimstone, so in that sense, all sins are sort of the same. But abominations are also different. In Scripture, they are set apart as land polluting and divine fury inducing in ways that other sins are not spoken about. Also, in Jewish literature such as the “Book of Enoch,” abominations are described as otherworldly sins, so sinister and unnatural that they must have come from outside of the world, from fallen angels foisting them upon humanity like festering leaking boils, that caused God to destroy the earth in a global flood. If the Book of Enoch is correct, fallen angels taught humans abominable sexual sins that produced the cursed race of the Nephilim, that infected towns like Sodom and Gomorrah, and is the reason God thoroughly decimated the deviant lands of Egypt, Canaan, and Bashan. 
Nonetheless, the Hebrew words translated as “abomination” are often used in association with things like idolatry and false gods (Deuteronomy 17:2–5; 27:15; 29:17; Isaiah 66:3; Jeremiah 32:34; Ezekiel 5:9; 11:18; Hosea 9:10), which lets us know that abominations, especially sexual sins, are also religious sins, since, as Paul tells us, that underneath every mute idol statue is the power of oppressive demons, we can understand that abominations are sins offered in the service of the demonic. They are lude disgusting offerings to Satan and his minions, which is why they are so detestable to God. For instance, in 1 Kings 11:5, the god Molech is called “the abomination of the Ammonites” (ESV). Why? Because Molech was the God that ate your children. He required you and your wife to get pregnant, have the baby, and then roast the screaming writing baby alive in the fires of his belly in a dank oven that sat in the center of the idol. The genuinely vile part of this, if the former were not appalling enough, was that you were supposed to wildly cheer and go on to participate in detestable orgies while the smell of your infant’s charred carcus choked out the breathable air. This is what being given over to demons looks like: the total, wanton participation in, and celebration of, human desecrations.
Occult practices are also called abominations in Scripture, further linking demonic and Satanic power with this most unholy class of sins. Sins such as child sacrifice (Deuteronomy 18:9–12; 20:18; 2 Chronicles 28:3), ungodly sexual relationships, cross-dressing, bestiality, and pedophilia all fall under this category. These sins are never described in mild terms; they are always referred to with adjectives like “abhorrent,” “loathsome,” “unclean,” and “rejected.” The root concept of the word “תּוֹעֵבָה” (toʿevah) probably derives from a root that denotes the idea of inviolability or untouchability, which could imply either holiness or abomination. This dual meaning underscores how deeply offensive abominations are to God—they represent a profound violation of His holiness.
In summary, abominations in the Bible represent the highest degree of moral and spiritual corruption. They are actions and attitudes that not only transgress God’s laws but also challenge His sovereignty and disrupt the harmony of His creation. The severity of God’s response to abominations reflects the depth of their offense. They are not just sins; they are existential threats to the divine order, and as such, they incur the most severe judgments from God. Understanding this helps us grasp the seriousness with which we must approach our own moral conduct and the attitudes we must have in response to our societies’ abominations. To say it simply, it is not righteous to love what God hates. It is not virtuous to permit what makes God vomit. When we think that being Christian is akin to not offending anyone and allowing filth to go on in our streets under the banner of winsomeness, we offend our God and become an ally against God with the abominable and the damned. It is better to be viewed by the world as hateful but to be clean and loving in the eyes of God. 
With that, let us detail what specific sins are called abominations. I am only going to be talking about the rainbow-colored ones in this post since we are about to enter the throes of another June dedicated to the worship of Molech.  
Taxonomizing Abominables
Gay and Lesbian Sex
Leviticus 18:22: “You shall not lie with a male as one lies with a female; it is an abomination.”
Homosexual acts (and desires) are a direct assault on God’s design for human sexuality. These acts pervert the natural order established at creation and are called abominations by the Holy Scriptures. This isn’t a matter of interpretation, nor something that was simply cultural in the ancient world; it is obvious from the text. Ignoring it requires a heart of stone, and participating in it is to invite judgment upon your own head, both in this life and in the life to come. Furthermore, the normalization of gay and lesbian relationships in our culture represents the most flagrant rebellion against God’s created order possible. The undermining of the sanctity of marriage is a giving of the middle finger by our nation unto God. And, as they celebrate these abominable acts, they look down the barrel of God’s 44 magnum and mock Him that He has patiently waited to pull the trigger. 
Bestiality
Leviticus 18:23-26: “You shall not have intercourse with any animal to be defiled with it… it is a perversion.”
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In a recent article Jake Meador wrings his hands anxiously because he believes that ‘evangelicalism’ is a “controversy generator machine,” and he believes that this is the source of needless strife that admits of no clear resolution. By contrast, he sees in the institutional church a suitable alternative that has prescribed processes for resolving controversy. I confess, such an opinion makes me want to lay my head in my hands and weep. Meador and I are both members and frequent observers of the Presbyterian Church in America (PCA)’s internal controversies, and for him to make such claims is extraordinary indeed.

Where there is the church there will be controversy. The people of Israel were divided over Christ (Jn. 7:43; 9:16; 10:19). After his resurrection the first sermon bearing witness to him arose because many of the Jews mocked the first outpouring of the Holy Spirit (Acts 2:13), and soon thereafter the apostles so irritated the authorities that they were threatened and commanded to no more preach Christ’s gospel (4:1-21). When Paul and Barnabas visited Thessalonica, the Jews and pagans drew some believers before the magistrates with the bitter accusation that “these men who have turned the world upside down” were “acting against the decrees of Caesar” (17:5-9).
And as Christ and his people caused controversy in Israel and the Roman Empire, so also was there much internal controversy from an early date. From the first extension of the gospel to the gentiles there was controversy over their inclusion (11:2-3; 15:1-21), and there were subsequent internal conflicts which gave occasion for writing much of the New Testament. False teaching of various stripes (1 Cor. 15:12; Col. 2:8, 16-23; 2 Tim. 2:16-19; 1 Jn. 2:13-14, 18-26) and other internal disagreements appeared (2 Cor. 11:4-5, 13-15; Phil. 4:2; 3 Jn. 9), and Christ himself controverted the practices of some churches (Rev. 2:4-6, 14-16, 20-23; 3:2-4; 15-16). Shifting one’s survey to later church history shows that controversy was a recurrent theme. Heresy after heresy arose, and there were major schisms even where heresy does not seem to have prevailed (e.g. the Donatist split).
None of this should be surprising. Christ said:
Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword (Matt. 10:34).
And Paul said “there must be factions among you in order that those who are genuine among you may be recognized” (1 Cor. 11:19). Indeed, so common was controversy that he regarded it as an essential trait of elders that they know how to avoid it where it was unprofitable (1 Tim. 3:3; 2 Tim. 2:16; Tit. 3:9), and how to handle it where it was appropriate (2 Tim. 2:25; Tit. 1:9).
In this we touch a matter of the utmost importance. Granting that controversy is inevitable, God has given us instructions on how to handle it. If someone controverts sound doctrine or stirs up division and will not repent when rebuked, he is to be avoided:
“I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.” (Rom. 16:27)
“As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him” (Tit. 3:9)
“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us.” (2 Thess. 3:6)
“If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed.” (2 Thess. 3:14)
Indeed, scripture provides for much stricter discipline than we are inclined to imagine. 2 John 10 says that we are not even to greet false teachers. 1 Cor. 5:11 says to not even eat with anyone who professes faith and is guilty of certain severe moral faults. And Christ says that those who refuse to repent private offenses are to be regarded as outside the church (Matt. 18:15-17). These things being so, how much more worthy of avoidance are those that stubbornly promote false doctrine or commit scandal before the whole world!
And yet there are some in our day who seem to be discontent with such straightforward instructions, or who are perplexed that controversy is so common in our midst and receives the response mentioned above. In a recent article Jake Meador wrings his hands anxiously because he believes that ‘evangelicalism’ is a “controversy generator machine,” and he believes that this is the source of needless strife that admits of no clear resolution. By contrast, he sees in the institutional church a suitable alternative that has prescribed processes for resolving controversy. I confess, such an opinion makes me want to lay my head in my hands and weep. Meador and I are both members and frequent observers of the Presbyterian Church in America (PCA)’s internal controversies, and for him to make such claims is extraordinary indeed.
One, the church is not merely an institution represented in those formal ecclesiastical bodies that Meador vaunts, but is also the communion of saints, comprising “all those throughout the world that profess the true religion,” as the PCA’s official confession of faith puts it (Westminster Confession 25.2).
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