Turn to 1 Peter 3 this week. Chapter 3 we're picking up in Peter's first epistle. Again, we had a little break from this book last week. We had the family game night. And whenever we do that, I don't know about you guys, but I just miss the book, you know? Just miss it. I don't know if you feel that. Oh, I'm getting some nods, I'm getting some nods, that's good, okay. I thought I was all alone. All right, well, but just again, as you're turning back to 1 Peter chapter three, we'll do a quick review of where we've been in the book. And we've been mostly in chapter two for the last several weeks. And we looked at 1 Peter 2, 18 through 25, two weeks ago. And again, we've been studying as we looked at the second half of chapter two, the significance of submission in the life of the believer. This is a theme that we've seen throughout the New Testament. And again, in Peter's view, as he is inspired by God, this kind of submission, it critically separates the believer from the world around them. Submission to authorities and God-ordained authorities, as we learn in 1 Peter 2, verse 13, all authority is ordained by God. this submission to our authorities, it demonstrates to the world that we are regenerated, that we are believers. Peter's been writing to elect exiles, those who have been saved by God, their lives are hidden with Christ in God. And these individuals, they are elect exiles because they're living in a land of not their own. They're living as not just physical exiles, as we learned, they legitimately were physical exiles, but they're also spiritual exiles. And so as you consider this, this imagery, it's very intentional, it's very significant, because Peter wants the believers' lives to reflect the fact that they are exiles. He uses this imagery intentionally. We even have some imagery to Babylon and this idea of Daniel and he's living as an exile and his life is distinctly different from the Babylonians. And so sometimes we can catch ourselves trying to make our lives as comfortable and convenient as possible. But Peter is writing to remind us this should not be our goal. We must maintain an eternal perspective throughout life and recognize that we have an eternal, imperishable inheritance awaiting us, and genuinely, this life is just a short walk to get us there. Part of what sets us apart as believers, again, is our submission. And so even when authorities are unfair, perhaps even abusive, it pleases God and reflects the work that He's done in our lives when we submit to them. This is what we've been reading about all in 1 Peter 2. And so remember, Big transition in Peter's epistle is really, we have the first chapter and a half that focuses primarily on theology, deep theology, rich theology, talking about our salvation and the significance of our salvation. And then in chapter two, verse 11, you can see a distinct transition as he turns to focus very, very heavily on practical application. Our salvation should practically impact our lives. This is what Peter wants the believers to take away. Again, he begins his discussion of submission in chapter 2, verse 13, and he again applies this truth to all ordained institutions, all God-ordained institutions, but specifically to government authorities, specifically government authorities. Peter begins in verse 13 saying, be subject. Again, this is an imperative command. Believer, you must do this. This command to submit, it is exactly that. It is a command. It is not an alternative approach to life. You might have better success if you live this way, or if you'd like to be considered extra spiritual, you should submit even when authorities are abusive or unkind. No, Peter makes his position clear. All believers be subject. Why? For the Lord's sake. He ties this back to our relationship with God. For the Lord's sake, we must be subject. There is no alternative. And in verses 18 to 25 then, Peter applies this to those who functioned in servant roles or who functioned as slaves. Peter speaks at great length about slaves submitting to masters. And we spent a lengthy amount of time last week discussing what slavery looked like in this day and age. But we'll summarize everything that we talked about a couple weeks ago by just saying this, slavery was very, very different as an institution in this day and age from what we know as Americans in the mid-1800s. Again, slaves in the Roman Empire came in all shapes and sizes. They could have been highly, highly educated, highly skilled individuals. And so again, it was a very different institution. And so Peter draws chapter two to a close by referencing the greatest example of submission that we have, and that is Jesus Christ. Jesus is the one who was completely sinless, not even sinning with his mouth. James says, if you don't even sin with your mouth, you are a sinless individual. And Peter says, Jesus didn't even sin with his mouth. You consider even the Roman prefect Pontius Pilate who is stunned by the animosity of the crowds toward Jesus and basically says, I don't know what you want me to do with this guy. It really doesn't seem like he's done anything wrong. And so this is the example that Peter holds up as a model of biblical submission. Even a Roman pagan Gentile could look at Jesus and the abuse that he faced and say, this is not fair. I don't understand it. And Jesus submits anyways. Now, as Peter continues with his theme of submission, let's read our text, verses one through seven of chapter three. God's word says this, likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct. Do not let your adorning be external, the braiding of hair, the putting on of gold jewelry, or the clothing you wear, but let your adorning be the hidden person of the heart, with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious. For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands. As Sarah obeyed Abraham, calling him Lord, and you are her children, if you do good and do not fear anything that is frightening. Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you in the grace of life, so that your prayers may not be hindered. Let's go ahead and pray as we look at this text, and then we'll get into it. Let's pray. Dear Lord, we thank you for this passage. We thank you for Peter and his writings to the spiritual exiles across Asia Minor. Lord, we thank you for the lessons that we can take away from this book and apply to our own lives as we strive to look more like our Savior, Jesus Christ. Lord, I pray that as we look to his example, even from our passage a few weeks ago, and his example of submission to his earthly authorities, even when he was unjustly accused, tried, and put to death, he submitted to his earthly authorities, and so we must also, as we seek to look more like Jesus Christ. God, I pray that you would give us grace to do this. We cannot do it on our own. In Jesus' name, amen. Augustine of Hippo is one of the most influential theologians of the early church period. You've probably heard his name before, perhaps even many times. It's less likely, though, that you've heard the name of his mother, Monica, whose testimony and fervent prayers played a critical role in the conversion of her rebellious son, Augustine. Monica was born around AD 331, just roughly 300 years after the death of Jesus Christ. Her parents were devout Christians, and as Monica grew, she too converted and had a fervent personal walk with Jesus. Eventually, she married a Roman official named Patricus, and he was not a believer. He was known for his violent temper, even his immoral behavior. And so, Patricius, he had little respect for Christianity, its values, and while this made their marriage very difficult, Monica remained humble. She remained respectful, even submissive to her husband's authority. Instead of confronting her husband's sins, she lived out her faith in front of him. She tangibly demonstrated the qualities that we see in 1 Peter 3, 1 through 7. When he lost his temper, Monica was patient. She did not respond angrily. Instead, she continued praying fervently for her husband's conversion. Shortly before his death, Patricius was converted due to the persistent testimony of his loving wife. Augustine, taking after his father, he was also rebellious, even immoral. He rejected Christianity until he, too, was roughly age 30. He went on to become a revered early church father. As you think about this, Monica faithfully demonstrated the kind of submission that Peter has talked about since chapter 2, verse 13. We're not called to submit because Christians are supposed to be weak or powerless. We're called to submit because it glorifies God. It points others to him. The real devastation occurs when we as believers, we're too proud, we're too arrogant to submit. We view our honor, our rights as not to be tread upon. This ultimately shifts the focus away from God's glory. It centers it on ourselves. And as we look down at verse one of our passage, I really want you to stay with me this week. I want you to recognize this passage. It's heavily focused on marriage, on the roles of a man and a woman in marriage. And so it might be easy for you as teenagers to say, this doesn't really apply to me. And so I'm kind of going to turn my brain off as we walk through this. Listen carefully, it's so critical for you to understand as teenagers what this relationship should look like, what a marriage relationship should look like. And it's unfortunate, but I personally have heard many Christian young people say something along the lines of, my parents' marriage is a mess. I want nothing to do with that when I grow up. And understand marriage is a covenant between two sinful people. There will always be mistakes and failures between those two individuals. But when marriage is done God's way, it truly is a wonderful relationship. It brings glory to God. This is a tangible demonstration of God and his love for Israel, Christ and his love for the church. And so as you think about marriage, think about it in those terms. And as we look at this passage, in addition to this, I want you Christian young man, Christian young lady, as we read this text, I want you to consider two primary things. Be looking for these two things. First, these are biblical characteristics that I want to find in a good husband or in a good wife. Again, these are biblical characteristics that I am intentionally looking for in a husband, in a future wife. These are characteristics you need to be intentionally seeking after. Secondly, the second thing you need to question as we walk through this text, am I modeling these characteristics right now? Am I, as a Christian young person, modeling these characteristics right now? Am I growing spiritually? Am I longing to look more like Jesus and know more of Him? Would I be a good husband or wife for someone based on the trajectory of my character right now? Consider that fairly in your own heart and mind based on your character right now and the path in which you're heading. Would you make a good biblical wife or husband for a future spouse? And so stay with me as we look at this passage. Let's look down at verse 1 of chapter 3 as we see this type of biblical submission. We've seen it since chapter 2, and now Peter's going to apply it to the home. Notice verse 1 of chapter 3. Peter says this, Likewise, wives, be subject to your own husbands. so that even if some do not obey the word, they may be won without a word by the conduct of their wives. Peter begins this passage using the word likewise, and this word clearly connects us and the coming text to the previous text. Again, we looked last week at the end of chapter two, we looked at the example of slaves submitting to masters, we also looked at the example of Jesus Christ and how he submitted to government authorities. And so as you think about that, and you think about the context of what we just walked through at the end of chapter two, you might be saying, okay, that's a little bit concerning. Peter was just talking about slaves submitting to masters. So is Peter equating the role of a wife to the role of a slave and a master? Well, no, no, no, definitely not. Of course, we understand this is not Peter's point. And I want to take a moment, just like we did last week, there are many apologetic objections made to the Christian faith, even to the Bible, based on the reality that the Bible never condemns slavery. The Bible never explicitly condemns slavery. And so you might remember a couple weeks ago, we walked through that very clearly, and we explained why the Bible never does that. And so that you as a believer, if someone makes that objection to you, you are equipped and prepared to answer that. And I want to do the same thing with this topic, because frequently there are objections made that the Bible will disparage women or has a low view of women, and this is just simply not the case. The Bible never degrades women. This is a complete misrepresentation of the scriptures. In fact, the Bible repeatedly grants women status and honor that they otherwise would not have received in the ancient cultural context. The Bible elevates the importance of women in society, the importance of women in the home, even the importance of women in God's redemptive plan, and we'll see that even in this text at the end of our passage. On a number of occasions, just for a few examples, Jesus sustained long personal dialogues with women, which was very unique for the culture at that time. Men did not engage women outside of the home. They just didn't do it. They viewed women as less than, they were not worth their time, and so they would not engage them outside of the home. They were mentally inferior. Their testimony did not hold weight in a court. And so men would not address them outside of the home, particularly women that were not of their immediate family. And so for Jesus to engage with women this way, outside of the home, addressing them, speaking to them personally, this was very significant. It demonstrated that Jesus had a high view of women as fellow image bearers of God. The Bible also lists a woman as a primary witness to the resurrection of Jesus Christ. Again, as I just mentioned, women were usually in the ancient world, they were usually regarded as inferior witnesses in a court of law. Mary Magdalene, though, is the first person to see the empty tomb. She's also the first person to see the risen Christ. And John records that for us in chapter 20. It demonstrates for us again the Bible's high view of women and the role that they play in the church, the role that they play in society. Women are even listed as being influential members in the New Testament church. Listen to this, Paul writes in Philippians 4, 2 and 3, he says this, I entreat you, Odia, and I entreat Syntyche to agree in the Lord. Yes, I ask you also, true companion, help these women who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are written in the book of life. Paul says these women, they played a critical role in the mission of the early church. Not only this, but clearly based on this passage in Philippians 4, two and three, there's some type of arguing or fighting or bickering going on between these two women. And they are influential enough in that local body and they wield enough power that Paul writes specifically to them, you two must agree because you and your positions fighting this way, you are causing disunity in the church. It's causing unrest in the church. And so with just these few examples, the Bible is very clear. There are certain roles a woman cannot hold, clearly. Women are not supposed to exercise spiritual authority, especially within the context of the church. As we see in this passage, they must be submissive, they must be obedient to their husbands within the context of the home. But it's very important, again, that we recognize the Bible never paints women in a negative light or disparages them in any way. In fact, Women are not inferior to a man in any way. The only time that a woman takes a lesser role than a man is, as Peter says, be subject. In this passage, they voluntarily subject themselves under the headship of their husband. That is the only time. Outside of that one instance, women and men are totally equal, and they're presented that way throughout the Bible. And so again, with this in mind, as we would set aside that objection and just kind of file that away in your own mind as you would prepare to even engage unbelievers who may have questions about that, Peter still uses the word likewise to open this passage. And so if he's not equating the role of women to slaves, what context is he tying in? Well, Peter is continuing the theme of submission for gods. Glory. Submission for God's glory. Just as Christians who submit themselves to government authorities are not inferior to their government authorities, women that submit themselves to their husbands are not inferior to their husbands. They are not of less importance than their husbands. They're simply commanded to submit to the headship and spiritual authority of their husbands. And so the characteristics that follow them, these are a core piece of what it looks like to be a Christian wife. Remember, critically, a core foundational piece of your role as a Christian in society, in the government, it is submission. And so for women specifically in this passage, this is a core characteristic of being a Christian wife is it is to submit yourself to your husband. So for now. Notice verse one of chapter three, Peter continues, likewise, be subject to your own husbands. Peter continues instructing the wives and he actually repeats the admonition that is given to all believers in chapter two, verse 13, be subject for the Lord's sake to every human institution. This phrase, be subject, again, you might remember, it is an imperative phrase. It's given to all wives. You must subject yourself to the authority of your husband. And this carries the idea, again, of voluntarily placing yourself under the authority of another. This isn't someone comes along and says, you are not submitting, you must submit, and we will help you submit. This isn't the point. And actually, Peter never, you'll notice, Peter never instructs husbands to make sure their wives submit. This isn't the role of a husband. The role of a husband is to gently, graciously exercise his authority, his spiritual headship, as a servant leader, not to make sure his wife is submitting to him. Peter says this is something a wife must do voluntarily. You submit yourself to your husband's authority. Again, we also noted in the past passages that we've examined in chapter two, some individuals might try to strip the concept of obedience out of this word submission. They often do this to try and soften these commands. They would say that submission doesn't necessarily carry the idea of obedience, but maybe something more along the lines of respect. You acknowledge that that person is an authority, but you don't obey them. This interpretation clearly falls short. It cannot be the case, because Peter frequently uses the terms submission and obedience interchangeably. We see him do so in verses 5 and 6, specifically of this passage. He will switch those terms up interchangeably, as if he's using the same word. And so for now, Peter continues writing, be subject to your own husbands, so that why, even if some do not obey the word, they may be one without a word by the conduct of their wives. Here, Peter states the important purpose for your submission as a wife. And what is that? So that your godly testimony would win unbelieving husbands to faith in Christ. This is consistent with the instructions that we are given throughout chapter two. For all believers, the purpose of your submission is not that you cannot exercise leadership in society. It's not that you cannot take an authoritative role in society or that you're supposed to be weak. But Peter's purpose in submission is so that your godly testimony might be manifested to the world and that others might come to know Jesus Christ through your testimony. Peter's use of the phrase, even if some do not obey the word, this implies most of the women, they are married to believing husbands who did obey the word. Throughout his epistle though, Peter equates disobedience to God's word with being an unbeliever. For these few women whose husbands did not obey the word, Peter's purpose is clear, they are unbelieving husbands. These women are unequally yoked. And for these women who are married to an unbelieving husband, notice carefully Peter's instructions. Even though they are not married to a believer, even though their husband does not understand, much less care about God's design for what a husband should look like or function like in the home, Peter says, submit yourself. He doesn't say, leave your husband. He doesn't say, fight for your rights. He doesn't say, preach to your husband. Tell him how bad he is. Tell him how much he needs Jesus and how he needs to change his ways. No, he commands them to graciously submit to their husband's authority so that by their good testimony, they might win their husband to Christ. This is a powerful lesson in general for all believers, and I really think today we greatly underestimate the impact that we can have on the lost without even saying a word. Peter wants you to recognize the power that your testimony has to win an unbeliever to faith in Christ. And it may be that you impact people with your life that you have never even had the opportunity to speak to. And understand very clearly, that goes both ways. That can be both positive and negative. You can negatively impact someone for Christ with your life, and you may never even know it. Someone could hear you say something or watch you from a distance interact a certain way, and knowingly in their mind, they recognize you're a believer and they say, I can't believe that person did that. I don't need Jesus if that's how I'm gonna act when I have him. Peter also wants you to understand the positive impact that your gospel testimony can have. Perhaps someone that is completely closed to the gospel could be reached by the loving, faithful testimony of a caring believer. American poet Edgar Guest, he wrote a poem that communicates this truth beautifully, and I wanna read it to you, just one moment. He writes this, I'd rather see a sermon than hear one any day. I'd rather one should walk with me than merely tell the way. The eyes a better pupil and more willing than the ear find counsel is confusing, but examples always clear. And the best of all preachers are the men who live their creeds For to see good put into action is what everybody needs. I soon can learn to do it if you'll let me see it done. I can watch your hands in action, but your tongue too fast may run. The lectures you deliver may be very wise and true, but I'd rather get my lessons by observing what you do. For I may misunderstand you and the high advice you give, but there's no misunderstanding how you act and how you live. Young person, listen carefully. This is gospel living. You can say you believe Jesus. The world screams, show me. I want to see it. I want to see your testimony in action. Show me you believe by obeying his words. Show me you believe by loving the unlovable, which is something that Peter has frequently referenced in this epistle. Show me you believe by your submission even to unfair, unreasonable authorities. Peter seems to think there is more power in gospel living than even the best evangelistic presentation. So as you think about this, notice even verse two, Peter even strengthens the opening thought. If you think that's a lot, that's kind of powerful what Peter's saying, and he continues on strengthening this method of thinking and evangelizing in verse two. He says, when they see your respectful and pure conduct. The opening word, when, this is perhaps better translated, because they see. This Greek word, it's spoken in the aorist tense, and so it communicates. This is something that has already been seen, and it leads to a response by seeing your respectful and pure conduct. Again, Peter draws a direct connection between obedience and submission of a believing wife and the salvation of her husband. This is a direct tie. Your testimony will lead to your husband's conversion. The word respectful carries the idea of reverence or the fear of God. When they see your reverent and pure conduct, you could understand this to say, Peter's point is to communicate that this behavior, ultimately, it finds its source in God. This also carries over from the previous context where all believers are commanded to submit for the Lord's sake. The reason you're submitting is not because you're afraid. It's not even because you always want to. but for the Lord's sake, because this is what is commanded of you as a believer. And this is what Peter communicates for wives submitting to husbands as well. Your husband might be converted when they see your reverent and pure conduct. Now, clearly this is a vital distinction that we must make, because as is the case for believing citizens and government authorities, as is the case for slaves and masters, there is one exception to this call to submission. If a wife was commanded by her husband to sin, or to forsake Christianity or to denounce Jesus clearly, she must disobey. The same is true for citizens under a government authority. We see the apostles exercise very civil disobedience when they are commanded to disobey the commands of God. This is the one and only exception to this clear command to submit. Unless commanded to disobey, you must submit. So again, the wife, first and foremost, she submits to God's authority. That submission to God's authority flows out to a biblical submission to her husband. Notice this submission and obedience, it is part of the inward transformation of the gospel. Notice verse three of chapter three. Peter writes, do not let your adorning be external. The braiding of hair and the putting on of gold jewelry or the clothing you wear. but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit. And so Peter now focuses his attention on the external appearance of a woman. Her adorning must not be merely external. This would reflect a misplaced priority in the life of this woman. And remember the overarching theme of Peter's epistle. You are spiritual exiles. When we first started this study, I used the example in order to illustrate this idea of a spiritual exile of moving into a hotel room. If I were to move into a hotel room, normally you'd think maybe I'm staying for a couple of days, maybe at most a week. But if I were to move into a hotel room and begin to rearrange furniture, maybe even throw out furniture, maybe buy a new furniture set and do a little remodel on the kitchen, just a facelift, you would rightly ask me, What are you doing? How long are you staying here? Why are you making all of these changes? This is Peter's point. This life is a vapor. It's gone in a second. It appears for a second. Don't let your focus be outward, physical appearances. A very similar admonition actually is given by Paul in 1 Timothy chapter two, verses nine through 11. And Paul writes this, likewise also that women should adorn themselves in respectable apparel with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness with good works. You'll notice that Peter and Paul, somewhat, perhaps shockingly, give no objective standards on what constitutes modest, respectable apparel. They don't tell us that women should only wear skirts, or should only wear dresses, or should never wear jeans, or should never wear shorts. They give no instructions like this, but both Peter and Paul's instruction is very clear. Women should dress in a way that does not distract from their good character. This is the point. Your good character should be the prevailing theme of your personality, of your persona. That should shine through over and above anything else. Above and against the way that you dress, the way that you carry yourself. should be your good works, your good conduct. And certainly based on this instruction, any dress that is attention-seeking by nature, this would be recognized based on these passages as sinful. If I am dressing or conducting myself even in a way that seeks to draw attention to myself, this is sinful. The Bible is clear throughout the Bible. We looked at the example of John the Baptist several months ago in John's narrative, and we see the primary mission, the primary function of a believer is what? Point others to the glory of God. Reflect the work that Jesus has done in my life, and by that, point others to God. So any time that you are seeking to detract from that glory, to bring people's attention in and focus it on yourself, this is a sin. Again, the authors of Scripture frequently command that a woman's first priority, it is the sanctification of her heart before God, being progressively sanctified. That means looking more and more like your Savior, Jesus, growing in your knowledge of Him, spending time with Him in the Word. This is clearly the priority for all believers. when a woman's desire is to honor and glorify God with their life and actions, her dress will reflect that desire. And I genuinely believe that that's why we don't have specific standards listed here. This is okay, this isn't okay, you can wear this, you can't wear this, Peter doesn't do that. Because when you're genuinely following the previous instructions, seeking to honor and glorify God with your life, this won't be an issue. you will dress in such a way that models, that exemplifies your good character. Peter says, as opposed to selfish, attention-seeking attire, a woman should be focused on inward beauty. Notice verse four. Verse four, Peter says this, but, that's instead, as opposed to this, let your adorning be the hidden person of the heart, with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious. the hidden person of the heart, this opening phrase, this is a clear reference to a woman's inner personality, her heart attitude, which is not visible outwardly, but is clearly tangibly demonstrated through words, actions, and emotions. Specifically, Peter says a gentle and quiet spirit. Gentleness throughout the New Testament is synonymous with meekness. This could be defined as not insistent on one's own rights, not pushy, not selfishly assertive, not demanding one's own way. This is a woman that is willing to sweetly follow the leadership of her husband. And so again, as you're working through this passage, and either as a young lady or as a young man, that's something that you're looking at and you're saying, that's critical. I need to note that in my mind. This is something that as a young lady, I should be putting this on. Am I demonstrating to fellow believing young men around me? I can do this. I can follow your lead. I can sweetly submit myself to your leadership. She's also commanded to be quiet in spirit. And understand clearly, this does not mean that a woman should not talk or that her thoughts and opinions are not valid. No, instead, this is referring to a woman's attitudes, her actions being controlled. This is a quiet spirit. This is the opposite of boisterous or bombastic. domineering, trying to get my own way, trying to impose my will on a situation. This is not what a godly woman looks like. A godly woman is defined, is marked by a gentle and quiet spirit, a willingness to submit to the leadership of her husband. Her actions, if they are biblical in this way, they reflect most importantly, a trust in God. and a contentment with His will and plan. Again, this is submission for the Lord's sake. This is submission in reverence to God, not submission because I respect my husband. Not submission because my husband is a really good leader. No, this is submission because I genuinely trust God. I'm content with His will for my life, and so I can submit in this way. This adorning of the inward person, this is far more important than the adorning of the outward person. This is Peter's point. Peter even goes so far as to state, this adorning, this inward adorning, it is imperishable. This is the same word that Peter used earlier in the book to demonstrate the heavenly inheritance that we have received through salvation. The value of a sanctified heart, Peter wants you to understand, is eternally more significant than any jewelry or clothing you could wear. Again, this is Peter's point. It is to draw a clear distinction. Don't waste time with outward appearances. Why? Because your inward transformation is eternally significant. Remember, Christian young lady, you are a spiritual exile. Live like it. focus on the inward person. Why is this behavior so significant? Well, notice the end of verse four. Peter powerfully states, which in God's sight is very precious. As is the case with all things in life, God's way is best. Women will experience far more fulfillment in life when they focus on pleasing God with their character instead of pleasing the world with their dress. Not only this, but this is also the example that is set for us by the Old Testament saints. Notice verses five through six. We also have the example of righteous individuals who have gone before us, and this is their testimony that they have left behind. This is their witness. Peter writes, for this is how holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him Lord, and you are her children if you do good and do not fear anything that is frightening. These holy women that Peter references in 1 Peter 5-6, they modeled their lives after these characteristics. They valued submission to their husbands as obedience to God. And they valued these things above outward appearances. Sarah, even, Abraham's wife, she is set forth as the premier Old Testament example of a woman who valued godly character and submission above outward appearances. And what's fascinating about this reference is that Sarah is praised multiple times in the Old Testament for her beauty. And so we know Peter's not communicating that young ladies, you need to now live with a paper bag over your head like a Cleveland Browns fan. No, that's not what Peter's communicating. Peter actually holds up specifically the example of Sarah, a woman who did have incredible beauty, but that outward beauty did not distract her from what was truly important. And that was inward transformation. This is the inner beauty of her heart. Again, as a Christian young lady, this must be your focus. Peter continues by saying that if women do good and they do not fear, they are too, in addition, they are considered children of Sarah. And what is this reference? How are they considered children of Sarah? This is actually spiritual imagery that Peter is employing. He's using it to mean that you are all of the same spiritual family. If you act this way, if your life is defined by these characteristics, You also are children of Sarah. You are of that same spiritual family in the same way that believing men are called sons of Abraham. This is the same spiritual imagery. In fact, Paul uses this imagery in Galatians 5. He references children of the slave woman and children of the free woman. This is a reference to those individuals who are saved. And this is a critical piece because Peter's explaining clearly, if you are a believer, your life should be defined by these characteristics. It really is that serious. This conditional statement at the end of verse six, to do good and do not fear. This is somewhat confusing though. What is Peter referring to? Why does he tell them to do good and not fear? Well, based on the context, it seems that Peter is referencing any fear that may come from submitting to your husband. Peter, in this way, he's not denying that submission can at times be a frightening, daunting task. To submit yourself, to subject yourself over to the leadership, to the authority of another, this is an intimidating task at times. Peter's saying to give over that fear to God, to trust and rest again in God's plan for your life, this is part of submitting out of reverence to God. It demonstrates I'm submitting to my earthly authority, and by doing so, I'm reflecting my trust in God, in his plan for my life. It was important to Peter that their inward attitude, again, it was one of trust and reliance on God, and not one of fear. Finally, Peter concludes with one verse of instruction for men and husbands. Go ahead and look at this. And while this verse is Clearly less content for men, it is no less strongly stated. Notice what he says, likewise husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered. You'll notice again, significantly, Peter begins with the word likewise. Likewise what? Likewise, based on the context, husbands also submit. This is because Christian husbands, they are commanded to live in submission, not to the authority of their wives, but to the authority of Jesus Christ, to the headship that Jesus Christ exercises ultimately over that man. Again, while they do not submit to their wife's leadership, they must submit to the leadership, the authority of Jesus, as they humbly and graciously lead their wives and families. And so young ladies. as you are walking through this text and as you are making mental note of these characteristics and you're walking through and looking at these characteristics of a godly Christian wife and saying, am I meeting those characteristics right now in my own life? Am I on a spiritual trajectory to be a good wife? Also take note of what your husband biblically should look like. One who submits himself first and foremost, likewise to Christ. one whose top priority is to obey and love Jesus Christ. Likewise, husbands, Peter continues, live with your wives in an understanding way, showing honor to the woman as the weaker vessel since they are heirs with you in the grace of life so that your prayers may not be hindered. And so as we consider this, husbands submitting to the authority of Christ and leading their wives as they submit to Christ, What does this servant leadership look like? First, Peter commands the husband to live in an understanding way. This phrase could take on a number of different meanings. One commentator helpfully summarizes the breadth of meaning for this phrase. He writes this, the knowledge Peter intends here may include any knowledge that would be beneficial to the husband-wife relationship. This could include knowledge of God's purpose and principles for marriage, knowledge of the wife's desires, goals, and frustrations, knowledge of her strengths and weaknesses in the physical, emotional, and spiritual realms. Peter commands these husbands to live in an understanding way. This is a living, in a sense you could almost say, circumspectly. I am not so inward focused. I am not introspective, constantly absorbed with myself and what I have going on and my pursuits and my goals. I care about those around me. Young men, do you live this way? Do you care? and provide for those around you. You might even think of your own home relationships, even with your sisters, potentially, or your mom. Do you live in an understanding way? The dominating theme behind the word understanding, though, it describes a husband that is gentle, caring, and compassionate towards his wife and her needs. This is the undercurrent of the phrase to be understanding. It is to genuinely care for your wife, to be compassionate, to understand fundamentally about her and to understand what she's going through. A godly husband will be faithful to place the needs and desires of his wife ahead of even his own. This, after all, is what Christ does for the church. Second, Peter commands the husband to show honor to his wife as the weaker vessel. Notice what Peter says, you live in an understanding way, number one. Number two, showing honor to the woman as the weaker vessel. Why? Since they are heirs with you of the grace of life. And so as Peter refers to the woman as a weaker vessel, what does this mean? We already addressed at the beginning, the Bible doesn't disparage women. And so what does Peter mean by referring to women as a weaker vessel? He's not referring to them as being inferior in any way, or even less important. He's not saying that women are weaker spiritually, mentally, or otherwise. Peter is simply communicating very straightforwardly. that in most cases, women are physically weaker, that they need the protection of their husbands. In most cases, sometimes, you know, there may be a big girl and a little guy, and so she would protect him. But no, in most cases, Peter's saying the woman won't need that protection. She is a weaker individual. This is how God has created them. And so why? We have the purpose, again, we have the purpose stated at the end of verse seven, since they are heirs with you, in the grace of life. And so, young ladies, again, that's a characteristic you should be looking for. Is someone that I'm even potentially interested in right now, is that individual capable of caring for me and protecting me in this biblical way? Young man, could your life be described as caring for and protecting the women that are currently in your life, preferring them and their needs even ahead of your own? Notice as Peter says, since these women, they are heirs with you in the grace of life, two exhortations at the end of verse seven, they add significant weight to the commands given to the husbands. First, husbands must understand the spiritual significance of their wives. Peter says they are heirs with you. the grace of life. They are not lesser, they should not be viewed as insignificant. In fact, Peter writes they are co-heirs, literally co-heirs in salvation. Peter has spent the first chapter and a half of this book discussing the significance of salvation, the internal inheritance that you have in Jesus Christ, and these women, they are co-heirs with you. not view them as less than. God certainly has not viewed women as any less than or more deserving of salvation than men. They play an equal role even in God's redemptive plan for humanity. Secondly, Peter warns of severe consequences for failing to fulfill your role as a husband. Young men, listen carefully, you're not married yet, but listen carefully, this is a severe consequence stated, for failing to live up to this call to righteousness. What does Peter say? You live this way, why? So that your prayers may not be hindered. If you don't protect your wife, God will. And he will by punishing you, Peter warns of severe consequences, again, if you fail to live in the way that God has called you to. God will not answer your prayers if you do not care for your wife like this. And this is the only such warning we see in all of Scripture. It is a powerful warning. Nowhere else in the Bible is this listed as a potential punishment for disobedience, except specifically to men and specifically to husbands that don't care for their wives. God will not listen to your prayers. He will not hear you. That is a powerful, that is a powerful warning. In fact, as you even consider through the Old Testament in Joshua, chapters six through eight, we see the sin of Achan. And you might remember the incredible mourning of the people. Joshua tears his clothing when God says, because there's sin in the camp, I will be with you no more. This is a serious, weighty consequence. And God says to husbands, if you don't care for your wife, in a sense, I will be with you no more. There is this break in our relationship because you are failing your God-ordained duties. And so as we close out this section on biblical submission, it's critical that we remember the overarching purpose for this instruction. that our gospel living, that it might be a powerful testimony to the lost, that our lives might bear witness to the gospel transformation that has taken effect in our hearts. Young person, listen carefully. If you're not living this way now, it won't start after you get married. that there is no magic pixie dust when you get married. Some of you have been to weddings recently. You know that doesn't exist. The stuff that they throw on you when you walk away to your car, that's not magical. When you get married, the you that gets married, it's you. And so if you're not living this way, intentionally seeking to glorify God with your life, intentionally seeking to pursue Him, you won't start after you're married. These are important truths for us to understand, especially at this age and stage as you begin to evaluate future partners and even dating relationships. This is something that you want to have a firm grasp on. So as we consider this, let's close out our time with prayer and ask God for his grace that our lives might be defined by these characteristics. Let's pray. Dear God, we're so thankful for your word, and we're thankful for the beautiful relationship that is a marriage covenant. God, this relationship truly is the grace of life, and we are so thankful for it today. Lord, I thank you for even my own wife, and what a blessing that she is to me. God, I pray for these young people as they consider relationships and even marriage in the future. I pray that they would seriously consider whether their lives are meeting these standards right now, whether they have placed themselves in a position for success, to grow in their knowledge of you, to look more like their Savior, Jesus, as they would enter a marriage themselves. God, I pray that our marriages, that our relationships would reflect to the lost world the work that Jesus has done in our lives and the power of his transforming grace at work in our lives. Lord, we thank you for who you are and for all that you've done for us in Jesus' name, amen.