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Voddie Baucham - (Biblical Family): Biblical Womanhood - Part 1 · Voddie Baucham Sermons

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  Speaker 1: Ladies. I'm happy to see that you returned. Figured there'd
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  Speaker 1: be a lot of bass in the room this morning.
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  Speaker 1: One young lady just said, you know, I'm kind of nervous.
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  Speaker 1: I was really happy that you gave it to the
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  Speaker 1: guys last night. Then I just realized, all right, turn,
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  Speaker 1: I'll be gentle. Let's pray, Father, thank you for your word.
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  Speaker 1: Thank you that you haven't left us to wander aimlessly
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  Speaker 1: in the dark, hoping that we've figured it out, but
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  Speaker 1: that you have provided and preserved and protected for us
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  Speaker 1: your self revelation in the Bible, so that we can
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  Speaker 1: know who you are and who we are, and what
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  Speaker 1: it means for us to be reconciled to you. Pray
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  Speaker 1: that you would grant us wisdom and humility to hear
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  Speaker 1: and to heed your word. Pray this in Christ's name
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  Speaker 1: and for his sake. Ah Man. Well, last time we
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  Speaker 1: were together, we looked at this picture of biblical manhood,
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  Speaker 1: and this very basic picture of these minimum baseline requirements
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  Speaker 1: for biblical manhood. Today, we want to look at this
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  Speaker 1: picture of biblical womanhood. And the place I want to
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  Speaker 1: do that is in Titus chapter two. Titus chapter two
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  Speaker 1: is one of those places where's a very familiar passage
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  Speaker 1: of scripture, but the address is more familiar than the
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  Speaker 1: passage itself. And by that what I mean is we
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  Speaker 1: use the phrase Titus two all the time. Rarely, however,
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  Speaker 1: do we read the passage to which we're referring. Most
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  Speaker 1: people are very familiar with the phrase Titus two, very
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  Speaker 1: familiar with it, not at all familiar with or at
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  Speaker 1: all committed to the principles therein taught. In fact, this
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  Speaker 1: is one of those you know, the old saying familiarity
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  Speaker 1: breeds contempt. I believe that's true also when it comes
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  Speaker 1: to scripture. When we become so familiar with passages of
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  Speaker 1: scripture versus a scripture, sometimes we show contempt in that
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  Speaker 1: we do not actually pay attention to what is said there.
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  Speaker 1: Paul talked on yesterday evening about this idea of Sunday
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  Speaker 1: school ministry and this idea of youth group ministry, and
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  Speaker 1: some of these things that we do in our church
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  Speaker 1: that are actually absolutely not from scripture, but they are
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  Speaker 1: from the culture. And it's ironic. You know, we talked
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  Speaker 1: about the Sunday School ministry and early on in Chicago
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  Speaker 1: and how that happened here in Chicago but before it
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  Speaker 1: was here in America, it was actually in England. And
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  Speaker 1: actually in England Sunday School ministry started not just to
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  Speaker 1: minister to and decide you know, lost kids. But remember
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  Speaker 1: this is before child labor laws. So small children were
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  Speaker 1: working in factories because they had smaller hands and could
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  Speaker 1: do things with you know, these smaller pieces of material.
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  Speaker 1: They weren't going to school. They weren't being educated at
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  Speaker 1: all in any way, some of them, and again especially
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  Speaker 1: in the lower classes. So the Sunday School movement in
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  Speaker 1: its origins in England, even before it was here in America,
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  Speaker 1: was designed to make these kids literate. It was literally
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  Speaker 1: school on Sunday because they weren't working on Sunday, so
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  Speaker 1: they could go to school on Sunday and use the
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  Speaker 1: Bible to teach these kids and make them literate. Now,
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  Speaker 1: there have been two complaints about the Sunday School movement
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  Speaker 1: even from its inception, from its origin. Complaint number one is,
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  Speaker 1: if we do this eventually, we will make it available
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  Speaker 1: to Christian kids. That was argument number one against it.
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  Speaker 1: If we do this and commit to this, we will
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  Speaker 1: make it available to Christian kids. Argument number two is
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  Speaker 1: when we begin to make this available in the church,
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  Speaker 1: families will stop catechising their children. That was the argument,
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  Speaker 1: and people screamed from the rooftops. If we make this
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  Speaker 1: available in the church, families will stop catechising their children
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  Speaker 1: at home. Now, if you want to know how true
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  Speaker 1: that is, all you have to do is realize that
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  Speaker 1: ninety percent of the people in the room are now
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  Speaker 1: looking at me like a calf staring at a new gate,
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  Speaker 1: going should I be embarrassed? I don't know what catechising is.
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  Speaker 1: That's how true their fears came. We don't even know
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  Speaker 1: what it means for somebody to be catechized. Okay, we
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  Speaker 1: don't even get it. What is that? You know? And
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  Speaker 1: then those of you who've heard the word, you go,
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  Speaker 1: I thought that was like a Catholic thing. Nothing could
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  Speaker 1: be further from the truth. Is that something that's president Catholicism? Yes,
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  Speaker 1: But the Reformers really paved the way in the area
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  Speaker 1: of catechism. Catechism is learning doctrine or theology through a
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  Speaker 1: series of questions and answers. Okay, that's what catechism is.
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  Speaker 1: We'll talk some more about that here a little bit.
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  Speaker 1: But and so basically, that was the idea that was
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  Speaker 1: a big problem. The youth ministry movement sort of followed
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  Speaker 1: along the same lines the Sunday School movement. It's actually
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  Speaker 1: even newer than the Sunday School movement. More recent. The
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  Speaker 1: youth ministry movement as we know it has its origins
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  Speaker 1: in the Jesus movement in the late sixties early seventies.
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  Speaker 1: And so what we now know is youth ministry does
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  Speaker 1: not at all come from Scripture, does not at all
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  Speaker 1: come from the Life of Christ, does not at all
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  Speaker 1: come from the epistles, does not at all come from
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  Speaker 1: the teaching of the yearly Church. It is a modern
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  Speaker 1: American construct. And so having a conversation and come back
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  Speaker 1: to what we're talking about here, familiarity breeding contempt, and
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  Speaker 1: that's not understanding what passages of Scripture are about. I
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  Speaker 1: had a conversation with a guy who knew what my
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  Speaker 1: position was on this whole very concept of you know,
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  Speaker 1: age segregated ministry within the church. By the way, the
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  Speaker 1: idea of segregating people by age again not a biblical construct.
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  Speaker 1: The idea that you have a class for people in
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  Speaker 1: this age and a class for people in that age,
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  Speaker 1: that we do now in our Sunday School movement not
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  Speaker 1: a biblical construct at all. Where does that come from? Well,
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  Speaker 1: that comes from the modern education movement. Well, where does
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  Speaker 1: a modern education movement get it from Darwinian evolution? Yes,
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  Speaker 1: the idea of age segregation has its roots in Darwinian evolution.
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  Speaker 1: So the fact that we have age graded ministries in
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  Speaker 1: our church is not only not biblical, it's actually Darwinian.
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  Speaker 1: Now you go run and tell that it's Darwinian, okay.
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  Speaker 1: And so I'm having this conversation with this guy about this,
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  Speaker 1: and he's go, well, you know, you guys are doing
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  Speaker 1: this with your children, and you're doing this with your family,
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  Speaker 1: and you're doing this in your home. Don't you feel like,
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  Speaker 1: you know, your kids need to be in the youth
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  Speaker 1: group so that they can be influencers and kind of
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  Speaker 1: you know, tightest two leaders in that group. I said, bro,
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  Speaker 1: you scare me. What do you mean? Because this guy
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  Speaker 1: was a state leader of youth ministries for a particular
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  Speaker 1: state in the South, And I say, you scare me
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  Speaker 1: that you say that I ought to, you know, put
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  Speaker 1: my children in specifically my older children who are of
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  Speaker 1: that age, into the youth ministry so that they can
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  Speaker 1: have a tightest two influence. He goes, why what's wrong
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  Speaker 1: with that? Said, tightest two influencers are married women and men.
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  Speaker 1: Someone who's not married and doesn't have children doesn't fit
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  Speaker 1: the tightest two model. Amen, lights, Titus two is not
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  Speaker 1: about somebody who has more age than another person teaching
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  Speaker 1: them things that come with age. No, that's not what
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  Speaker 1: Titus too is about. And we'll see that as we
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  Speaker 1: look here in this text at a picture of biblical womanhood.
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  Speaker 1: And again familiarity has bred contempt here as it relates
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  Speaker 1: to this passage of scripture. Look with me beginning at
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  Speaker 1: verse three, specifically talking about women here, older women likewise
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  Speaker 1: are to be reverent in their behavior, not slanderers or
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  Speaker 1: slaves too much wine. They are to teach what is
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  Speaker 1: good and so train the young women to love their
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  Speaker 1: husbands and children, to be self controlled, pure, working at home, kind,
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  Speaker 1: submissive to their own husbands, that the word of God
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  Speaker 1: may not be reviled. That's what we're asking older girls
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  Speaker 1: in the youth group to do for younger girls. Give
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  Speaker 1: me a break. They can't do that. They can't do that.
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  Speaker 1: So again we use the phrase tightest to ministry, but
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  Speaker 1: we absolutely divorce it from the passage that it identifies.
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  Speaker 1: You can't get there from here. This is not about
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  Speaker 1: older college girls and younger college girls. That's not what
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  Speaker 1: this is about. This is not about older college men
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  Speaker 1: and younger college men. This is about individuals who have
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  Speaker 1: proven themselves as wives and mothers instructing those who have
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  Speaker 1: yet to prove themselves in those areas. That's what Titus
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  Speaker 1: too is about. Okay, that's what Titus two is about.
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  Speaker 1: And we see here a picture of Biblical womanhood, both
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  Speaker 1: in what is required of the older women and in
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  Speaker 1: what the older women are required to teach the younger women.
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  Speaker 1: All right, so I want us to put all of
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  Speaker 1: these things together to give us a picture of a womanhood.
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  Speaker 1: Look here, beginning verse three, older women likewise are to
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  Speaker 1: first of all, be reverent in their behavior. That's number one.
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  Speaker 1: Biblical womanhood is reverent in behavior, first and foremost. It
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  Speaker 1: is reverent in behavior. What does that mean? To be
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  Speaker 1: reverent in behavior? It means to be appropriate in behavior.
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  Speaker 1: It means to be meek in behavior, a meek and
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  Speaker 1: quiet spirit, as Peter would say, that's what it means.
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  Speaker 1: It means that you are not boisterous. It means that
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  Speaker 1: you do not draw attention to yourself. It means that
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  Speaker 1: even in your manner of dress, you are doing everything
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  Speaker 1: you can to demonstrate propriety. That's reverence. That's reverence. Reverence
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  Speaker 1: means you conduct yourself in such a way that your
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  Speaker 1: goal is to bring honor to God and not attention
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  Speaker 1: to yourself. Reverent in their behavior. And so yesterday the
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  Speaker 1: lady has got to be my daughter's. Today, men, you
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  Speaker 1: get to be my sons, and I'm gonna talk to
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  Speaker 1: you like I talked to my sons about what it
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  Speaker 1: is we're looking for. Okay, Amen, And the first thing
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  Speaker 1: I want to tell you is this, don't come to
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  Speaker 1: me with an irreverent woman. Don't do it. If she's
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  Speaker 1: loud and obnoxious, she doesn't qualify. If she draws attention
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  Speaker 1: to herself, she doesn't qualify. We're looking for a meek
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  Speaker 1: and quiet spirit. That's what we're looking for. If she is, again,
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  Speaker 1: does that mean that she can't have personality? Absolutely, that's
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  Speaker 1: not what we're talking about here. But that must be reverent,
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  Speaker 1: it must be under control, it must be bridled. She
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  Speaker 1: must be reverent in her behavior. And we're not talking
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  Speaker 1: forget bringing a loose woman home that's way out of
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  Speaker 1: the question. We're going even beyond that here, reverent in
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  Speaker 1: her behavior, godly in her behavior, as though she conducts
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  Speaker 1: herself with the understanding of God's holy and all seeing presence.
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  Speaker 1: That's what's required, first and foremost. That's what's required above
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  Speaker 1: all else. Reverent in her behavior. And this is incredibly
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  Speaker 1: important for us to hear why because we've skewed the lines.
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  Speaker 1: We are no longer raising women in our culture. We
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  Speaker 1: are raising men who happen to be biologically capable of
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  Speaker 1: having children. That's what we're raising, and then only if
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  Speaker 1: it doesn't interfere with career goals, that's what we're raising.
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  Speaker 1: We're raising women to conduct themselves like men, like one
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  Speaker 1: of the boys, to be loud and boisterous and inappropriate,
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  Speaker 1: and to draw undue attention to themselves, both in their
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  Speaker 1: conduct and in their dress. That is irreverent. And it's
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  Speaker 1: happening because we have an epidemic of unprotected women because
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  Speaker 1: just like the illustration we heard earlier, you know, if
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  Speaker 1: the young woman is out at midnight on the corner
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  Speaker 1: with a bunch of hoodlums, you know you want to
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  Speaker 1: bring them back to their fathers. I feel the exact
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  Speaker 1: same way when I see the way some young women
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  Speaker 1: dress and I want to bring them home to their dad,
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  Speaker 1: and I want to say, hey, I brought her to
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  Speaker 1: you because I'm sure that you didn't see her leave
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  Speaker 1: the house this way. And beyond that, I'm sure that
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  Speaker 1: somebody went and bought these clothes without you knowing it,
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  Speaker 1: snuck them in the back of her closet and you
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  Speaker 1: never saw them, because had you been aware that these
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  Speaker 1: were even in her closet, you would have gotten rid
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  Speaker 1: of them. That's why I brought her here to you.
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  Speaker 1: But you and I both know dads who have daughters
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  Speaker 1: who dress inappropriately take one of two tacks. Tach number one,
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  Speaker 1: is this tact of well, you know, yeah, I understand,
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  Speaker 1: but that's the style you know these days. Or tack
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  Speaker 1: number two, he wants her to look like that, he
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  Speaker 1: likes the attention that she draws when she dresses like that.
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  Speaker 1: Both of those are completely and utterly inappropriate. Utterly inappropriate.
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  Speaker 1: And I say this as the father of a seventeen
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  Speaker 1: year old daughter. I realize how difficult it is to
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  Speaker 1: buy and find modest clothes. I realized I realized it
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  Speaker 1: when my daughter was twelve I did. I was like, baby,
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  Speaker 1: we we gotta do something because we go you can
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  Speaker 1: go in the store and it's huci mama central, you know,
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  Speaker 1: and I'm just what, what, what's the deal? You know?
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  Speaker 1: I can't, we can't. We can't do it. We just
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  Speaker 1: we just can't. We can't do it. She can We
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  Speaker 1: can't have those y'all have something with with you know more?
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  Speaker 1: What do you mean, sir? That just it's something missing
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  Speaker 1: right there. We just need some more. Can you put
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  Speaker 1: that with that so that they can, you know, book
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  Speaker 1: reverent in her behavior? Reverent in her behavior? Again? Does
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  Speaker 1: this mean you know, turtlenecks in the summer and all
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  Speaker 1: that sort of. That's not my point. That's not my point. Men.
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  Speaker 1: What we're looking for is a woman who, whenever she
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  Speaker 1: prepares herself to go out, asks this question, to what
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  Speaker 1: aspect of my person am I drawing attention? Today? And
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  Speaker 1: is that honoring to Christ? You want a woman who
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  Speaker 1: presents herself in totality everything about her like that, as
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  Speaker 1: though she is looking in the mirror and saying, to
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  Speaker 1: what aspect of my person am I drawing attention by
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  Speaker 1: the way that I act, by the way that I dress?
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  Speaker 1: To what aspect of my person am I drawing attention?
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  Speaker 1: That tells you a great deal about a woman. Men,
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  Speaker 1: If you are around a woman and you find yourself
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  Speaker 1: okay doing you know, the male neck exercise. I call
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  Speaker 1: it the male neck exercise because I find myself having
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  Speaker 1: to do that. A lot of times women are dressed
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  Speaker 1: so inappropriately and there's so much cleavage there, or the
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  Speaker 1: shirt is so tight revealing the shape of their breasts
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  Speaker 1: that I find myself doing this in order to exaggerate
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  Speaker 1: so that I don't find myself going. If she's a
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  Speaker 1: woman who makes you constantly have to do the male
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  Speaker 1: neck exercise, either there's some more discipleship that needs to happen,
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  Speaker 1: or she has just told you what she thinks is
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  Speaker 1: the most important thing about her. I can't say, men,
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  Speaker 1: you have to say, ouch, she is just communicated to
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  Speaker 1: you what she thinks is the most important thing about her. Why,
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  Speaker 1: because that's the thing to which she is trying to
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  Speaker 1: immediately draw your attention. Reverent in her behavior, Reverent in
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  Speaker 1: her behavior. And again, these are things that many young
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  Speaker 1: ladies haven't heard. Many young ladies haven't had a father
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  Speaker 1: to sit them down and say, listen, your value and
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  Speaker 1: your worth is not contingent upon men lusting after you,
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  Speaker 1: And ladies, if you haven't heard that, let me say
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  Speaker 1: that to you right here and right now, because that's
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  Speaker 1: the lie that the culture has sold to you. Your
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  Speaker 1: value and your worth is contingent upon how men lust
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  Speaker 1: after you. And from the minute you began to do
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  Speaker 1: develop curves. This is the idea that the culture has
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  Speaker 1: thrust upon you. You see it everywhere, and so in order
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  Speaker 1: to feel valuable, you have to dress yourself and present
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  Speaker 1: yourself in such a way that you make people look
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  Speaker 1: at you. And so you walk around all the time
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  Speaker 1: like this, and like this, look at me, look at me.
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  Speaker 1: It's because you don't know where your worth is, because
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  Speaker 1: you don't know where your value is, and so you've
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  Speaker 1: developed behavior that is irreverent because you don't know where
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  Speaker 1: your worth is, and because you don't know where your
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  Speaker 1: value is, look at me. You deserve to be honored
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  Speaker 1: and respected and protected, not demeaned. You are not a
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  Speaker 1: piece of meat to satisfy the sinful, fleshly desires of
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  Speaker 1: a man. Your price is above rubies. The scriptures say
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  Speaker 1: this outward beauty, it's fleeting, it will fade, it is useless,
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  Speaker 1: It is meaningless. But that meek and that quiet spirit,
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  Speaker 1: it's imperishable, and that's what's valuable about you. And it
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  Speaker 1: burdens me that you don't know that. It burdens me
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  Speaker 1: that your father never said that to you. I can
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  Speaker 1: tell by the way you present yourselves to some of
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  Speaker 1: you that your father never said that to you. And
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  Speaker 1: you're yearning from male approval, and the only way you've
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  Speaker 1: learned how to get it is go to the most
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  Speaker 1: base part of the male nature. That's not it, that's
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  Speaker 1: not it. You must be reverent in your behavior. And
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  Speaker 1: if a man is not decent enough to be attracted
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  Speaker 1: to reverent behavior, you don't want him anyway, because if
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  Speaker 1: now it's the youthfulness of your body and the curvature
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  Speaker 1: of your body, if now that's what it takes, and
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  Speaker 1: if now that's what he values most, then when your
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  Speaker 1: body doesn't look like that anymore, he'll have to find
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  Speaker 1: another to satisfy him. They must be reverent in their behavior,
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  Speaker 1: not slanderers or slaves too much wine. There's an idea
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  Speaker 1: here of the Greco Roman world of women who spend
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  Speaker 1: their time not in reverent behavior, but actually in these
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  Speaker 1: gossip sessions where they would drink and they would gossip,
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  Speaker 1: and they would drink and they would gossip, and they
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  Speaker 1: would slander others. Biblical womanhood is not so. Biblical womanhood
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  Speaker 1: won't abide gossip. First time of the chapter five he
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  Speaker 1: talks about your widows, who are busy bodies, and not
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  Speaker 1: to put them on the widow rolls. If that's the case,
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  Speaker 1: Biblical womanhood is not slanderous. Biblical womanhood is not filled
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  Speaker 1: with gossip. Biblical womanhood is not girl. Did you see
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  Speaker 1: what she had on? That's not biblical womanhood. It is
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  Speaker 1: not slanderous. It is not addicted to wine. That is
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  Speaker 1: not biblical womanhood. What we're looking for is women who
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  Speaker 1: understand how to use the tongue. Turn with me to
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  Speaker 1: the left and look at the book of Ephesians, and
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  Speaker 1: look beginning at verse look at chapter four, beginning of
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  Speaker 1: verse twenty five. Therefore, having put away falsehood, let each
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  Speaker 1: one of you speak the truth with his neighbor, for
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  Speaker 1: we are members of one another. Be angry and do
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  Speaker 1: not sin, Do not let the sun go down in
• 22:54
  Speaker 1: your anger, and give no opportunity to the devil. Let
• 22:56
  Speaker 1: the thief no longer still, but rather Let him labor,
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  Speaker 1: doing honest work with his own hands, so that he
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  Speaker 1: may have something to share with anyone in need. Let
• 23:04
  Speaker 1: no corrupting talk come out of your mouths, but only
• 23:08
  Speaker 1: such as is good for building up, as fits the
• 23:11
  Speaker 1: occasion that it might give grace to those who hear.
• 23:15
  Speaker 1: That's the opposite of someone who is slanderous. Biblical womanhood
• 23:20
  Speaker 1: knows how to use words to build up, not to
• 23:24
  Speaker 1: use words to tear down. This is incredibly important because
• 23:29
  Speaker 1: a wife can destroy her husband with her tongue, and
• 23:33
  Speaker 1: a man who ends up with a slanderous woman will
• 23:36
  Speaker 1: end up with a woman who will destroy his house
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  Speaker 1: one brick at a time. Rather than marry a slanderous woman,
• 23:44
  Speaker 1: just buy you a house and get a sledgehammer and
• 23:46
  Speaker 1: start knocking bricks out of it. Biblical womanhood is not slanderous.
• 23:54
  Speaker 1: Biblical womanhood is the opposite of that. Biblical womanhood actually
• 23:58
  Speaker 1: used words that are with grace. Biblical womanhood is not
• 24:04
  Speaker 1: drunkenness and frivolity. That is the opposite of biblical womanhood.
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  Speaker 1: And so we have a woman who is reverent in
• 24:12
  Speaker 1: her behavior, so in the way that she presents and
• 24:14
  Speaker 1: conducts herself, and in her speech, she's not slanderous. So
• 24:19
  Speaker 1: even in the way that she talks. So we have
• 24:21
  Speaker 1: the way that she carries herself, the way that she
• 24:23
  Speaker 1: dresses herself, the way that she presents herself, and the
• 24:26
  Speaker 1: way that she speaks to others. This is what biblical
• 24:31
  Speaker 1: womanhood is about. This is the picture of the older woman. See,
• 24:35
  Speaker 1: older women are not just to be older in age.
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  Speaker 1: They are to be women of this kind of character.
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  Speaker 1: It's not just about having more years than somebody else.
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  Speaker 1: You're a junior, there, a freshman. Therefore you're the older woman.
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  Speaker 1: They're the younger woman. No, that's not what this text teaches.
• 24:56
  Speaker 1: Biblical womanhood is not based on number of years. It
• 24:59
  Speaker 1: is on this character that is formed as we are
• 25:03
  Speaker 1: conformed to the very image of Christ. The next part
• 25:06
  Speaker 1: of this they are to teach what is good. They
• 25:12
  Speaker 1: are to teach what is good. They have a handle
• 25:17
  Speaker 1: on what is good, and they instruct in what is good.
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  Speaker 1: That's what the older women do. It's incredibly important. By
• 25:26
  Speaker 1: the way, you know, and this is one thing that
• 25:28
  Speaker 1: I tell my sons. I'm gonna tell you this as
• 25:31
  Speaker 1: my sons. I tell my sons, Look, when you are
• 25:35
  Speaker 1: looking for a wife, look for a woman who will
• 25:39
  Speaker 1: be your partner in the instruction of my grandchildren. The
• 25:42
  Speaker 1: hand that rocks the cradle rules the world. There's a
• 25:47
  Speaker 1: reason that that staying, that's saying has stayed around over
• 25:50
  Speaker 1: all these years. You know, the hand that rocks the
• 25:53
  Speaker 1: cradle rules the world. There is great influence in the
• 25:56
  Speaker 1: life of a mother who nurtures and takes care of
• 25:59
  Speaker 1: her children. By the way, that's also why I tell
• 26:02
  Speaker 1: my son's son, if there is a woman out there
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  Speaker 1: that you are interested in, who has as her chief
• 26:09
  Speaker 1: goal to go out and make her mark on the
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  Speaker 1: world and be a career woman, then let her go
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  Speaker 1: and do that. But do not take her as a wife.
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  Speaker 1: Why because in order for her to do that, you
• 26:29
  Speaker 1: will have to engage in what I call wife swap.
• 26:33
  Speaker 1: Here's wife swap. God gives us a wife as a
• 26:37
  Speaker 1: help meet, but our wives are committed to being a
• 26:41
  Speaker 1: help meet to another man. So they go out into
• 26:43
  Speaker 1: the world to help another man create wealth. And in
• 26:46
  Speaker 1: order for what she's supposed to be doing for me
• 26:48
  Speaker 1: as my wife to get accomplished, I have to swap
• 26:52
  Speaker 1: with another man to take care of so that his
• 26:54
  Speaker 1: wife can take care of my kids. It's wife swap.
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  Speaker 1: So I will hire your wife to be my help
• 27:03
  Speaker 1: meet while somebody else hires my wife to be their
• 27:06
  Speaker 1: help meat. You see that it's wife swap. And here's
• 27:12
  Speaker 1: the big problem. Now, the hand that's rocking the cradle
• 27:17
  Speaker 1: of your children is not the hand of your wife.
• 27:23
  Speaker 1: Are you smelling when I'm stepping in