It's time now for the chapel hour coming to you from the campus of Bob Jones University. Today's message was preached during a Sunday morning worship service held on the university campus. Following the reading of the scripture from Titus chapter 2, our speaker will be Mr. Kerry McGonigal, professor of Bible at BJU. The title of his message is, Things Which Become Sound Doctrine. The message of the morning will be preached by Mr. Kerry McGonigal of our Bible faculty. And he's asked that we would read together Titus chapter 2 in preparation for that message. Titus chapter 2. But speak thou the things which become sound doctrine, that the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women, likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things, that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Young men, likewise, exhort to be sober minded, In all things showing thyself a pattern of good works in doctrine, showing uncorruptness, gravity, sincerity, sound speech that cannot be condemned. And he that is of the contrary part may be ashamed, having no evil thing to say of you. exhort servants to be obedient unto their own masters and to please them well in all things, not answering again, not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Savior, Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works. These things speak and exhort and rebuke with all authority. Let no man despise thee. May God bless the reading of his word and the preaching of it to us this morning. They were invited to appear before the President of the United States at the nation's capital in recognition of their achievement. And some of them showed up in flip-flops. I'm referring to four members of the National Championship women's lacrosse team from Northwestern University. that showed up at the nation's Capitol building to appear before the president wearing flip-flop sandals with their dresses and skirts. A front-page story in the Chicago Tribune included the headline, You wore flip-flops to the White House? The Associated Press reported that family members of some of the players expressed similar dismay, insisting the summer footwear staple was too casual for a visit with the president. Their own family members had that evaluation. One of the mothers of one of the players said, Don't even ask me about the flip-flops. It mortified me. Now, the women have defended their attire, arguing they wore a dressier version of the casual sandal. What do you think? Do you think it was appropriate or inappropriate for these young ladies to show up at the White House wearing flip-flops? Was it appropriate to the situation and to the context? And if you think it's appropriate, and I won't take a raise of hands, on what basis do you make that decision? And if you would say that is utterly inappropriate, on what basis are you evaluating their behavior? Perhaps you're saying, who cares? Isn't this all indicative of the problem that we have in evaluating people's behavior, people's actions. It's too subjective. One person looks at it from his perspective and applies his standards to the situation and views it one way and another person, his standards. Nobody really knows. And perhaps you're frustrated with that. It's kind of the experience I had a few days ago when I was accosted and confronted in the hallway by my three year old daughter. Who accused me of not matching. She said, Daddy, you don't match. She said, your shirt doesn't match your pants. And I thought to myself, what right does she have to evaluate my clothing and on what basis is she making that determination? So I went and changed. But isn't that often how we feel about the way other people look at our lives? I mean, aren't you tired of people evaluating your behavior, of constantly looking at everything you say and do and saying, this is appropriate, this is inappropriate. You can do this. You can't do that. As if they had some kind of inspired standard by which to evaluate your conduct. Is there such a standard by which our Christian conduct should be regulated and evaluated? I mean, aren't we living under grace, not law? Well, the answer to those questions is found here in our text Titus chapter two. Paul wrote this letter to Titus, whom he had left on the Isle of Crete. In order to take care of some unfinished business, part of which was appointing qualified leadership in all of the cities. So in chapter one, verses five to nine, you don't need to turn there. Paul outlines for Titus those qualifications for leadership. And in chapter one, verses 10 to 16, Paul outlines the obligation of Titus and the elders with reference to false teachers. They were to rebuke them sharply. Now, in contrast to the false teachers who are described in chapter one, verses 10 to 16, Paul commands Titus in the first verse of chapter two to speak the things which become sound doctrine. And then in the beginning of verse two, he identifies what those things are. And when we come to the end of the chapter, verse 15, we see a similar exhortation. Paul writes, These things speak. And then he adds two additional dimensions, exhort and rebuke. So the entire chapter really could be summarized in the words of verse one things which become sound doctrine. And that's what I'd like to preach to you this morning, what do the things refer to? Because really, that's too general to be of much help, isn't it? What exactly are the things Titus is commanded to teach these believers in Crete? Well, the answer to that question, I think, will become apparent as we survey verses two to ten. And as we do ask yourself this question, how would you summarize the main emphasis of these nine verses? In other words, what is Paul focused on in these nine verses, verses two to ten? And one of the first things that becomes evident to us is that Paul tells Titus to speak these things, whatever those things are, to several target groups within the church of Crete. And there are five groups of people marked out to be exact. Perhaps you want to mark these in your Bible as we survey verses two to ten. Group number one is found in verse two, the aged men or the older men. Titus is to teach the older men to be sober, brave, temperate, sound in faith, sound and charity, sound and patience. Now, Paul targets a second group in verse three, the aged women. Titus is to teach the older women in Crete to be in behavior as becometh holiness, not false accusers, not given to much wine, teachers rather of good things. Now, these older women are in turn to teach a third group identified in verse four as the young women and the young women are to love their husbands, to love their children, to be discreet, chaste keepers at home, good and obedient to their husbands. And then in verse six, Paul directs his attention to a fourth group, namely the young men. Titus is to exhort the young men to be sober minded in all things. And just like the older women were to teach the younger women, so Titus is to live his life in such a way that he would serve as a pattern or example of good works for those in this fourth category. And that's what you've got going on at the end of verse seven and verse eight. And then the fifth category is found in verse nine, and it breaks all the age, gender classification of the first four and encompasses all of those who could be classified or categorized as servants. Titus is to exhort servants to be obedient under their own masters, to please them well in all things, not argumentative, not stealing from them, but showing all good fidelity. So having surveyed that terrain and seen Paul's emphasis on behavior and conduct, regardless of one's classification in life. I think we should have a better understanding now of what he means in verse one, when he says that Titus speak the things which become sound doctrine. He's clearly referring here to behaviors which become sound doctrine. And that's why one conservative translation renders verse one this way. Communicate the behavior that goes with sound teaching. I just want to stop and pause here for just a second and raise an important question. Is all of this focus on behavior and conduct? What someone does or what someone doesn't do in keeping with the New Testament doctrine of grace? Doesn't the Bible say that the law was given by Moses, but grace and truth came by Jesus Christ? That section that we just read. Sounds more like the law given by Moses, doesn't it? You older man do this and don't do that. You older women do this and don't do that. Where is the grace in that kind of prescriptive and legislative approach to behavior? Doesn't that kind of approach to Christianity actually rob people and violate them of their liberty in Christ? On what basis can anyone prescribe and evaluate behavior for someone else? Well, the answer to those questions is provided in part. In the opening command of verse one, notice Titus is charged to teach believers of all classes to behave in a way that becomes sound doctrine, speak the things which become sound doctrine. You see, Paul is a focus on behavior for behavior's sake, is he? Rather, it's behavior as it relates to what? Behavior as it relates to sound doctrine. So what exactly is the relationship then between behavior and sound doctrine? Well, the word you see there translated become in the authorized version means fitting, proper, suitable. Therefore, if you hold the sound doctrine, then your behavior is to be appropriate to That doctrine, it is to be in agreement with in harmony with appropriate to the doctrine. Listen to the way several modern translations have rendered verse one, and this will become apparent. Speak the things which are proper for sound doctrine. Teach what accords with sound doctrine. You must say what is consistent with sound doctrine, namely, first to or this paraphrase. Promote the kind of living that reflects right teaching. You can tell by these translations that your behavior is to be regulated by the doctrine is subordinate to sound doctrine. So going back to one of our earlier questions on what basis can anyone prescribe or evaluate behavior for a Christian? The answer is on the basis of sound doctrine. Now, let's apply this kind of generically and generally at this point, we'll come back and fill it out later in the message. If you ever want to know what you if what you just did was the right thing to do. Or if you're wondering if what you're about to do is the right thing to do is appropriate activity. You can always ask yourself this simple question, is this behavior, are these thoughts and words in keeping with sound doctrine? You say, well, that's all fine and good, but what is the sound doctrine Paul has in mind here? And that's where verses 11 to 14 come in. Here is the doctrine that is to regulate and govern and by which we are to evaluate our behavior. Let's pick up with the end of verse 10. Titus is to exhort slaves to conduct themselves in such a way that they may adorn the doctrine of God, our Savior. There's our word doctrine. But what doctrine? Verse 11, the doctrine of the grace of God. Now, do you see that connection normally in Paul's letters? He begins with what he begins with doctrine and moves to application. In Titus 2, it's backwards. He begins with the application and then gives the doctrinal foundation, the doctrinal basis for those applications. So the doctrine of the grace of God then becomes the foundation for all of his specific behavioral appeals in verses 2 to 10. And that relationship between the doctrine and behavior, I think, will become more clear as we look at verses 11 to 14. So let's do that. The main idea of this paragraph is found in verse 11. The grace of God has appeared to all men. And when we get the verse 14 later, I think it'll become apparent that Paul is referring to the appearance of the grace of God historically in Christ, historically personally and savingly in Jesus Christ. The grace of God has appeared to all men and notice it appeared. Verse 11 bringing salvation. And it wasn't a salvation limited to certain kinds of people's people within certain classes or strata of society. It was a salvation that appeared to all men to men of every kind and class, stature and station. And that's why Paul can appeal to older men to live a certain way and to older women and to younger women and the younger men and even the slaves, because the grace of God that brings salvation has appeared to all kinds and classes of people. However, the doctrine of God's saving grace in Christ is not limited to the moment of our conversion, what we would call our salvation. It continues its saving influence in the life to produce the kind of character that spelled out by Paul in verses two to 10. But exactly how does the doctrine of grace do this? Look at verse 12. How does grace do this? According to verse 12, the grace of God in Christ not only brings salvation to all men, but it also teaches them how to work that salvation out in their day to day lives. Look at verse 12, the grace of God appeared. Teaching us. Instructing us, training us, teaching us what teaching us that we should live a certain kind of way. And without getting too technical in the original language, the main verb here that follows teach is the verb live. Just so you don't get confused and clouded by all the other terms and descriptions. The grace of God teaches us that we should live a certain kind of way. And everything else in verses 12 and 13 describe how we should live based on Grace's instruction. For example, look at the three adverbs that follow the verb live. Grace teaches us how to live. How? What kind of life is that if you were really interested in living your life in harmony with sound doctrine, specifically this doctrine, the doctrine of the grace of God? What kind of life would grace urge upon you and train you to live well? Number one, with reference to yourself. It would be a life characterized by sobriety, by self control, by temperateness, by moderation, by sensibility, by good sense. All of these are legitimate translations. And number two, with reference to others, grace teaches you to live a life of righteousness. Meeting your obligations with reference to those relationships, whatever sphere, whether it's in the domestic sphere, like he mentions with reference to the younger women to love their children, to love their husbands. That would be a righteous life to meet your obligations within that sphere. And thirdly, with reference to God, it would be a life of God likeness, godliness, a life that fears him, a life that serves him. So to review, how do you come to the place in your life where your character and conduct accurately reflect sound doctrine, namely the doctrine of the grace of God in Christ? Very easy. This is not difficult. You're going to have to listen to grace. You're going to have to learn from grace. You're going to have to be taught by the grace of God in Christ. Let it teach you. Let it regulate your life. Let it legislate for you what you should do and think and say. And how will you know if this instruction and training is taking place in your life? If what you think and what you say and what you do could be characterized by those three things, sobriety, Righteousness, godliness, that's how you know if you're being instructed by grace. Now, I think it ought to become apparent at this point that salvation from God's standpoint is more than salvation from wrath. It's more than a fire escape. The grace of God that appeared historically in Christ teaches us positively how to live. Not just how to escape damnation. It encompasses and transforms the totality of one's life, not leaving a person where it finds him or her. You say, well, that's a nice ideal to put out in front of us. Grace teaches us to live a sober, righteous and godly life. But I've got two questions. First of all, is that kind of life even possible in the nasty here and now? in this present evil age. And secondly, if it is, does grace have anything to say to us about exactly how do I go about living a sober, righteous and godly life? And the answer to the first question is answered by the phrase in verse twelve at the end of that verse in this present world or literally in this present age, this ideal life. Taught by grace is designed for the nasty here and now, not for a make believe world and not just for a yet unrealized future world. It is for this present age. And the second question of whether or not grace has anything to say about how to do this, that's answered by the two participles that follow the activity of teaching. Don't worry, a participle just the word that ends in I and G. But you need to note this. OK, these two participles follow the activity of teaching and surround the emphasis on living. The first one is in verse 12, and you might want to market its negative denying ungodliness and worldly lusts. And the second one is found at the beginning of verse 13, and you'll notice it's positive looking for that blessed hope and the glorious appearing of the great God in our Savior Jesus Christ. Let's take these up in order. Do you realize that the grace of God teaches us to deny certain things? In other words, living by grace doesn't mean freedom from all restriction. The grace of God is not to be interpreted in such a way that now I have the liberty to do whatever I want to do, I've been set free by grace. As Paul says in Romans five and six, shall we continue in sin that grace may abound? May it never be that we would reach that conclusion. Having been saved by grace and now living my life by grace doesn't mean I get to do whatever I want to. In fact, grace teaches just the opposite. Paul summarizes the denial here under these two broad categories, denying ungodliness and worldly lusts. I think it only makes sense that Paul would include both of these here. If we're ever going to live soberly, righteously and godly in this present age, then we've got to deny and renounce and forsake and turn our back on any contrary or competing influence in the life. We must deny all ungodliness, anything that is not like God. And of course, the evil desires of this present world. As James says, are in direct conflict to the doctrine of grace and therefore must be denied. Renounced, forsaken. And this is never easy. There's always a tension here, right? Because we are living in this present world, living in this present age, we are to deny certain of the desires of this age that John describes in first John chapter two, verse 16. Now, what else does grace teach us in terms of how we should live in this present age? Let's move from the negative to the positive. The grace of God, you'll see in verse 13, teaches us to live looking for that blessed hope and the glorious appearing of the great God and our Savior, Jesus Christ. So even though we're living in the present world, we're denying worldly lusts, desires that characterize this world system that is in opposition to God. Why? Because, as John says in his first epistle, chapter two, the lusts of this world are passing away. They are temporary. So we live in this present age with a forward looking anticipation of that blessed hope. And when will that take place? When will we realize, as believers, the fullness of our salvation? When will our confidence be realized? When all of the blessings that we enjoy in Christ will come to consummation? Well, Paul ties our hope, what we hope for, directly to the appearing of the glory of the great God, Jesus Christ, literally. Now, don't miss this. Verse eleven, the grace of God appeared in the past in Christ, bringing salvation. And now that same grace teaches us how to live in the present until the time when the glory of our great God will appear in the future, bringing the consummation of our hope past, present, future. So in the meantime, in this present age, grace teaches us how to live and it says deny ungodliness and worldly lusts and look forward to that blessed hope live in constant expectation of all that will be yours of the fullness of your salvation. Now, at this point, you may be asking yourself, OK, our behavior is to be in agreement with sound doctrine. Referred to as the doctrine of God, our Savior, referred to in verse 11 as the grace of God. And you said it appeared historically in Christ. But where are you getting that from? And what exactly comprises the doctrine of the grace of God, you've been talking about the grace of God, but what is that, what constitutes the grace of God, this doctrine that is to regulate our behavior? Well, there are two components of this, if you look in verse 14, that Paul specifies. Number one, what Jesus Christ did, in other words, his work and number two, why he did what he did, in other words, the purpose or the intended result of his work. And let's consider each of these what Jesus Christ did remember he is called at the end of verse 13 Savior. In fact, this is a. This is a common title used by Paul in the book of Titus. That is his title, Savior. But where did he get that title? Verse 14. He gave himself. For us. Now, do you realize how much of what we think and feel and do would change, would radically, fundamentally change if we would just get a hold of this one doctrine? That he gave himself for us. How much time and attention do you give carefully thinking about what he did for you when he offered himself in your place on the cross? It would become very apparent to us, I think, that self-centeredness then is totally, utterly inappropriate. It does not fit with the doctrine of the grace of God. He gave himself for us. So how can we then live self-centeredly, self-promotingly, self-indulgingly, self-sufficiently? When the doctrine of the grace of God teaches us otherwise, he gave himself for us. This is grace. That he who knew no sin would be made sin for us, that we might be made the righteousness of God in him. Second Corinthians 521, let the doctrine of God's grace regulate how you think, regulate how you talk, regulate how you behave and carry yourself. Let it dictate all you do and say he gave himself for us in our place. That is the doctrine of the grace of God, let it teach you how to live. But it's not just his example of self-sacrifice and love on the cross that ought to regulate and motivate our conduct. Notice also, it is the purpose for which he died that ought to compel us and motivate us to live soberly, righteously and godly in this present world. Look again at verse 14. Who gave himself for us that or so that with this intended result, Number one, that he might redeem us from all iniquity or literally every lawless deed. And number two, he gave himself for us that he might purify unto himself a peculiar people, zealous of good works. So why did Christ give himself for us, according to this text, so that he might set us, that is, those who know him as Savior, free from every lawless deed. The doctrine of the grace of God teaches us that Christ died to set us free from every lawless deed, every deed, every work that can be characterized or classified as lawless against the law of God. Listen to how Paul describes our pre-conversion condition in Romans chapter six. He writes for just as you presented in the past your members as slaves to impurity. And lawlessness resulting in further lawlessness, so now present your members as slaves to righteousness for sin shall not be master over you, for you are not under law, but under grace. He died to rescue us from lawlessness. And what about the impurity that Paul mentions in Romans six, look again at verse fourteen. Christ gave himself for us so that secondly, he might purify a people. The word purify there has reference to moral cleansing. So there's more at stake here than what you may have initially thought, because someone's out there saying, so what if I'm not morally pure? So what if my behavior doesn't fit the doctrine of the grace of God? Well, it isn't just about you. Christ gave himself for us in order to purify notice unto himself a peculiar or special people. In fact, let me give you the sense of this Greek phrase from two modern translations he gave himself for us. Listen to this to purify for himself. a people for his own possession or to purify for himself a people that are his very own. This is the language of the Old Testament. This is the language that God employed to describe Israel, his chosen special people. They were to be separate. They were to be unique, to reflect the relationship, the unique relationship they had with Yahweh. Why did he give himself for us? so that he might purify for himself a people who become his own possession. Does anything in your life reflect that unique possession? Does anything in your life smack of the fact of the reality that Christ is purifying you And what will those very special, those chosen people look like who are the objects and students of God's grace? They will be a special people. Look at it literally a zealot of good works. They will be enthusiastic to do what is consistent with and appropriate to sound doctrine to the doctrine of the grace of God in Christ. And in context, this is what it means. They will be eager to do what Paul prescribed in verses two to ten. Any older man among us today who is a true student of the grace of God will be a zealot when it comes to being sober, dignified, sensible, sound in faith, sound in love, sound in perseverance. Any older woman here today who has experienced the grace of God and has been sitting at the feet of the doctrine of the grace of God, will be in great earnest to be reverent in her behavior. Not a malicious gossip, not a slanderer, not enslaved or addicted to much wine, but teaching what is good, a zealot for good works. And any younger women in our midst who have been captured by the reality that Christ gave himself for you, will be devoted to loving her husband and children, to being self-controlled, pure, busy at home, kind, subject to her own husband and any younger man who understands that Christ gave himself for us. that he might redeem us from every lawless deed and purify a people unto himself, a unique possession will endeavor enthusiastically and zealously with fervency to be self-controlled in all things, pure in doctrine, dignified, sound and irreproachable in speech. Live those of you who have been favored of God, those of you who have experienced the grace of God in Christ, live as zealots of good works. And be sure to keep the order straight. It's grace, then good works. Not good works resulting in grace. It is grace in Christ that appeared, bringing salvation, not your good works. In fact, if you just glance over chapter three, verse five of the same letter, Paul writes that it's not by works of righteousness which we have done, but according to his what that he saved us. We can't forget the verse 10 of Ephesians two. Most of us could quote Ephesians 289 for by grace are you saved through faith and that not of yourselves. It is the gift of God, not of works, lest any man should boast. Amen, but don't forget about verse 10, which says, for we are his workmanship. We are God's workmanship created in Christ Jesus unto good works. or to do good works, and this will blow you away. Created in Christ Jesus under good works, which God hath before ordained that we should walk in them. The grace of God in Christ doesn't merely rescue us from eternal condemnation in a fiery lake of torment. The grace of God in the self sacrificial and substitutionary death of Christ on the cross, when appropriated by faith, rescues us from every lawless deed and purifies us, making us a people who will be zealous for good works. Not as the means of our salvation, but as the expression of that salvation by grace. So why don't you just for a minute reflect on your own relationship to the grace of God? Is your life a complement to the doctrine of the grace of God? Let me tell you why you ought to be concerned if your behavior is not in line with the teaching of grace. Number one. People are watching and evaluating. On the basis of what you do, like it or not, that is the case, first of all, other believers are watching and being influenced by you, and that's why Titus was to admonish the older women to live in such a way, verse four, that they would encourage the younger women. Be taught by grace, live that out as an example for the younger women. And that's why Titus is told in verse seven to be an example of good deeds to the other young men. So, first of all, other believers are watching, but perhaps more prominently in this passage is the fact that unbelieving people are watching your life and holding you to a standard. The standard of the doctrine that you profess and claim to believe. Three times in verses two to ten, you'll see this emphasis. Let's look at it quickly. The first one is found at the end of verse five. The younger women are to do what they do all the way from loving their husbands to being subject to their husbands, notice, so that the word of God be not blasphemed or dishonored. In other words, you're behaving this way with the intention that the word of God would not be dishonored by what you're doing. There is such a tight relationship in the scriptures between conduct and creed that what you do actually reflects on the doctrine. The second instance is found in verse eight, Titus was to be of such soundness in his speech that it could not be condemned, notice, so that he that is of the contrary part reference to those that would oppose Titus, unbelieving people. may be ashamed, having no evil thing, no legitimate evil thing to say about you. And thirdly, look at verse 10, even when it comes to slaves and their work ethic, they are to do what they do so that they may adorn the doctrine of God, our Savior, in all things. Imagine a slave, a nobody making the doctrine of the grace of God that he gave himself for us, an attractive thing to unbelieving people. And if the doctrine is so important to us, if we're saved by means of believing this doctrine, then its reputation should also be equally important to us. It will be extremely important to us. Remember the doctrine? He gave himself for us that he might redeem us from every lawless deed and purify for himself a people for his own possession, zealous of good deeds. So live in such a way that you adorn the grace of God in Christ, that you actually make it attractive to other people that you work with, that you intersect with, that you interact with. And like it or not. What you do reflects on what you believe and lost people, even if they only have a hint that you profess to be a Christian, will hold you to a higher standard and rightfully so. Because of the doctrine, you profess the belief. So what you do influences other believers and it reflects positively or negatively on how lost people perceive the gospel of grace in Christ. But perhaps even more sobering is this consideration. And that is what you do actually reflects who you fundamentally are. In other words. You ought to be very concerned this morning if your life is not in agreement with the doctrine of the grace of God. And that's not just a scare tactic from a preacher, where am I getting that from? It actually is the broader context of this whole chapter that we've been looking at today. Flip back with me in closing to the end of chapter one and look at verse 16. Paul, here's describing the false teachers who were influencing the Christians in Crete. And he writes. They profess that they know God. Well, then, if they profess that they know God, why would anyone question that profession? On what basis could we question someone's profession? They profess to know God, but keep reading, but in works they deny him. being abominable and disobedient and unto every good work, reprobate or worthless of every good deed. In contrast to those who have been saved by grace and who are being taught by grace, who have become zealous of good works, these individuals are worthless for any good work. And now chapter two, verse one. But you, Titus, In contrast to these false teachers. Who profess to know God, but deny him by their works, you Titus speak things which are in in agreement with sound doctrine. Which are consonant with sound doctrine. The grace of God has appeared historically in Christ, who gave himself for us, that he might redeem us and purify for himself a people. And this doctrine of grace will teach you how to live. It'll teach you how to live soberly, righteously and godly in this present age. It does that. By requiring that you deny ungodliness and worldly lusts and that you live with this forward looking anticipation of that blessed hope when the glory of the great God, our Savior Jesus Christ, appears when our salvation will be finalized. And grace will not fail to teach you. If you'll not fail to be taught by it. You've been listening to the Chapel Hour, coming to you from the campus of Bob Jones University. Our speaker was Mr. Kerry McGonigal, professor of Bible at BJU. For a cassette or compact disc copy of today's message, send a check for $6 to Campus Store, Bob Jones University, Greenville, South Carolina 29614. Be sure to mention the name of the speaker and today's date. The Chapel Hour has been sponsored by Bob Jones University.