There are some women who think it's a sport to take down a man... and we should flee from such women, and from sin in general. Also Reference: 1 John 2:15-17 https://bbfohio.com

We discuss the "whore". A word not used during an age of whoredom, ironically! Also Reference: Proverbs 30:5, 1 Corinthians 6:18 https://bbfohio.com

📖 Proverbs 4:14-17 • A father gives his son six commands — not suggestions — about a road that will take you farther than you meant to go and keep you longer than you planned to stay. ⛪ Preached at Pilgrim Baptist Church • Cookeville, TN • March 22, 2026. There's a question every young person asks — and every parent dreads: "How far down that road is too far?" The very question is the trap. This message from Proverbs 4:14-17 exposes the most dangerous word at the entrance to the wrong path — the word "fun" — and shows why the father of Proverbs doesn't say "don't go too far." He says "Enter not." Done deal. The wicked don't rest until somebody falls. They aren't selling wickedness — they're selling fun. And they are more consistent at pulling people down than most Christians are at lifting people up. This verse-by-verse exposition through Proverbs 4:14-17 covers: • Why the father repeats himself six times in two verses — and why all six are necessary • Why the entrance to the wrong path is its most dangerous point • What "negotiating distance" really means — and why you've already started walking when you do it • The difference between biblical separation and isolationism (Jesus ate with sinners without sinning with them) • The dark truth of verse 16: the wicked can't sleep until someone falls • Why Isaiah 48:22 and Proverbs 4:16 say two completely different things about wicked people and rest • The economy of wickedness: bread earned by it, wine bought by violence • Why some dangers aren't to be reasoned with — they're to be run from

The sermon centers on the biblical doctrine of Balaam as a warning against spiritual compromise, drawing from Revelation 2:14 to expose how false worship, sexual immorality, and idolatry—rooted in Balaam's counsel to Balak—will resurface in the end times. It traces the historical account in Numbers 25, where Israel's entanglement with Moabite women led to idolatry and a plague, to illustrate how seductive spiritual deception operates through forbidden alliances and ritualized sin. The message connects this ancient pattern to the Tribulation, where a revived form of Balaam's doctrine will manifest in a demonic worship system involving the beheading of saints, the consumption of their blood and flesh, and fornication as part of idolatrous rites, symbolized by Revelation's harlot Babylon. The sermon emphasizes that such practices, though repulsive, are already foreshadowed in Scripture and present in distorted religious traditions today, urging believers to flee idolatry and fornication, remain faithful to Christ, and prioritize God above all relationships. Ultimately, it calls for spiritual discernment, warning that the path of compromise leads to divine judgment, while faithfulness to Christ ensures eternal reward.

The sermon centers on the urgent call to flee sexual immorality as a profound act of worship and obedience, rooted in the biblical understanding of the body as a temple of the Holy Spirit and a member of Christ. It defines sexual immorality not merely as specific acts but as a deeper idolatry—placing self and desire above God, thereby inverting the purpose of sexuality, which was designed for marital unity, procreation, and the honouring of God's design. Rev. Wontrop points out that this sin is uniquely destructive, addictive, and spiritually dangerous, as it violates the sanctity of the body and the will of God, and is consistently linked with divine judgment in Scripture. Yet the response is not despair but hope: believers are called to flee through Christ, who provides cleansing, justification, and sanctification, and through the empowering work of the Holy Spirit, self-control, and practical disciplines such as prayer, accountability, and modesty. The sermon concludes with a call to mutual encouragement, mentoring, and prayer, urging all—especially the young and the mature—to pursue holiness by fixing their eyes on Christ, who alone offers redemption, transformation, and the strength to overcome sin.

Colossians 3:5-11 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

The sermon centers on the divine purpose of God's law, not as a tool for the righteous but as a mirror revealing the unrighteousness, lawlessness, and spiritual profanity present even within the church. Drawing from 1 Timothy 1:8–9, it emphasizes that the law exposes the heart's rebellion—manifested in disobedience, ungodliness, irreverence toward holy things, and moral decay such as fornication, deceit, hatred, and the trivialization of sacred commitments. Through vivid references to Leviticus, Deuteronomy, and Ezekiel, the bible illustrates how the law reveals the depth of human sin, particularly in the desecration of marriage, the misuse of God's name, and the failure to honor family and holiness. The message is both convicting and redemptive: the law's function is not to condemn the believer but to drive all—especially those who think themselves righteous—toward Christ, who fulfilled the law and bore the penalty for all unholiness. Ultimately, the law's true purpose is to expose sin so that grace, through Jesus Christ, might be received and transformation might follow.