Spurious Believers #2 — Ernest C. Reisinger

May I just say a word about a few books? I hope you'll visit the book table. I was just telling the elders that we were having our prayer meeting. The pastor, about, I just mentioned, in one week I met two fellows, one in seminary and the other one who changed colleges to go to a Christian college, all because God and his providence put a book across their paths.

I was speaking to Dr. Gray's church and a young fellow came up to me and said, he's going to seminary this year for the first time. And he said, he went in the library and got a hold of an old book. And I'm strong for books.

And I want to tell you about a couple we have. Each night I'll be mentioning a few. But for a couple reasons. One, not only for yourself, but a great way to witness this with literature. I realize that everyone does not have the kind of a personality that's able to open up easily conversations about Christ.

I'm recognizing that. But I can't excuse you, because I believe that every true child of God has a desire to witness. They may not be diligently about it all the time, and they probably never are satisfied with their own efforts in that area.

But down beneath those who have been twice born, there is that beat of the heart, that pulse of Christ, that makes them anxious to make him known. And if you're of the timid sort, one of the great ways you can witness is by literature.

I'm amazed sometimes in meetings, somebody will come to me and say, well, you know, my wife is not a Christian. She's come to the meeting tonight and she's not a Christian. And I'm amazed at times I'll ask somebody, well, have you talked to her?

And said, honey, I'd like to talk to you about this. And a number of times it's happened that the people have not talked. They say, I'm bringing my neighbor, I'm bringing my friend. But they've never talked to them about Christ in a very personal, intimate way.

Well, I want to encourage you, and I want to encourage you to use literature. I meet those people who say to me sometimes, you know, so-and-so is coming with me to the meeting tonight and I don't think they're a Christian.

I say, well, did you ever talk to them about that? No, never have. Well, you have a duty. And here's a little book by J .C. Round. In fact, there's a lot of these little pamphlets back there and they're only 20 cents.

I only call your attention to them because they're a great way to witness. There's one by George Whitfield. Those of you who live in the Philadelphia area, it ought to be easy to use Whitfield because he's on Triangle Square down at the University of Pennsylvania.

That statue, that monument you see there, is George Whitfield. And he's got a great little pamphlet back there on almost a Christian. And this is by J .C. Round. If you've got any Episcopal friends, a fine book to give your Episcopal friends.

J .C. Round was an Anglican bishop. And then I want to recommend a little book, the subject of which has been of great comfort to me. There's a text in Corinthians where it exhorts us to comfort one another.

Wherewith the comfort we ourselves have been comforted of God. Well, if there's any great truth in the Bible that has comforted me as a Christian, on many occasions with sometimes seeming problems that would overwhelm me, it's the fact that there's a God in heaven who is sovereign.

And he's running the show. And many a night I've put my head on the pillow, and I believe that this has taken the place, this truth that this book talks about, has taken the place of many sleeping pills.

And I recommend that little book on the sovereignty of God to your comfort. And then here's a book. A lady asked me last week in a church where I was. In fact, it was the pastor's wife. She said, if you were going to be marooned on an island and could only have five books, she said, what books would you take?

I said, well, of course I'd take the Bible, that's understood. And I said, I'd take the Westminster Confession of Faith and John Bunyan's Pilgrim's Progress. In fact, as I think so much of this book, I'm not sure you can get to heaven if you haven't read it.

Now, you know I'm not serious about that. But I'll tell you, you're going to be sorry when you get there if you haven't read it, when you meet old John Bunyan. Because this is a picture of a man who's seeking God, how God in his mercy brings him to the cross, how he loses his burden, and all the battles and warfare of the Christian life from there on until he reaches the celestial city.

And I'll guarantee you, and I don't care who you are, somebody said, well, it's from the 1600s. But the perception that this man had into human character, you'll be able, I'll guarantee, I don't know if you'll be able to find yourself, but he's got a picture of you in this book somewhere.

You might be Mr. Talkative, you might be Mr. Ready-to-Honk, you might be Mr. Feeble-Mind, I hope not that, but you're in this book somewhere. You're there. And it's blessed me, I've read it three times this year.

Spurgeon, you can hardly read a sermon of Spurgeon's where he's not, you don't see a little bit of Bunyan. Fact is, you know what Spurgeon said to his students? He read it a hundred times. He didn't live to be a hundred years old, so that means he read it a couple times a year.

He didn't start when he was one. So he read it a lot of times. But he said about old Bunyan, he said, You can pluck old Bunyan anywhere, for out of his vein flowed Bibble-line. And the reason I like it, and the reason I like the Westminster Confession of Faith, is because it's Bible.

It's so scriptural. And you can't open this up in a page, you might not recognize the scripture, or the great doctrines that he has tucked away in it. Now, one other thing about it, don't come to me afterwards tonight, and this happens a lot of times,.

Oh, I read that when I was a little girl. Or I read that when I was in school. No, I know you did, but you missed it. I'm talking about as an adult. You see, the children like it. In fact, there's a children's edition back here, very good for young people.

And I guess some of the older people ought to read that first. It'd be helpful. But the children like it for the story, and the students, even in college, read it for its literary value, to take it apart from its literary content.

But that's not why I'm recommending it. I'm recommending it because of the wonderful theology in it. I wouldn't know what to do without that book. Now, if you have your Bible tonight, I want to try to finish up what we started to do last night.

The Purpose and Value of Self-Examination

But I want to say a little bit about the purpose. Again, a little explanation. You see, almost everywhere I go, I find somebody object to the idea of self-examination. They say that's introspective, and it's bad, and we must not be looking inward, we must look to Christ, and all that's true.

We would not deny that. But you see, the purpose of examination and taking stock of our title once in a while, looking at our title, it's blessed for Christians to be not only assured, but strengthened, because they do see that in their walk and in their heart and in their life, there is those, the bent of their life, is that which is described in the Bible as Christian character.

And of course, it's beneficial to those who may not be Christians. The next thing to being a Christian, the next best thing in this world, is to know that you're not a Christian. Now, of course, the best thing is to know that you're a Christian and to have a well-grounded assurance, not only to have a right hope, but to have sufficient grounds for that hope.

That's the best state. But the next best state is to know that you're not a Christian. Because if you're here tonight, and you know that you're not a Christian, there's some hopes for you. You might start seeking God, and God in His mercy save you.

But the danger, and the one that we have the most warnings about in Scripture, are for those who think all is well when they're really on the road to hell. Bunyan said on one occasion, there are those who go to hell thugwarts, meaning, of course, the out-and-out people who make no religious profession.

The wicked, outwardly wicked, they do blush not at their sin, make no pretense of religion. That's going forward. But Bunyan said the hosts that go in who are faced the other way, and they go backwards to hell.

That is, they think they're faced this way, but they fall backwards to hell. That's why our Lord undoubtedly gave so many parables. Almost all the parables, not every one, but almost every parable sets forth the real and that which appears to be real.

For instance, we have the parable of the weak and the tares. Our Lord said they both look the same. In fact, He said they look so much the same that don't you touch them. He said, I'll take care of that.

And there's a parable that sets forth the real and the spurious, but they both look real. We have the parable of the two houses. Both look fine. The superstructure, they both look like they were fine.

And the test did not come until the winds blew. And then we find that one had a wrong foundation. But in appearance, they were both the same. And obviously, if you read these parables, we have the ten virgins, for instance.

The basic thrust of that parable is, five were wise, five were foolish, but they were all saying, Lord, Lord. But He said, I don't know, five of you. Now, it's because of this. There are several reasons why it's wise.

Biblical Warnings About False Profession

First of all, I say if we look around us and see people in our churches, and this is not to scold you, dear. This is a Monday night crowd. I ought to be saying something nice to you. But I really mean this to be nice.

I want to be a friend to your soul. I'm not trying to deceive people. I'm trying to be a friend of the souls of men and women. But I can't be a friend to your soul and tell you about yourself what the Bible would not say and what I don't believe.

And I do believe that, and I say this not to scold you or not to judge you, but I do believe that our churches, and I don't care which one it is, are loaded with an awful lot of people who do not give Bible evidence of the work of regeneration in their heart.

Now, I'm not God, and I can't, the Lord's already told us, don't you go down there saying you are and you aren't. I don't go there. I'm not going there. I'm saying I got a Bible, and I read it now and again, and this Bible does have something to say about what a Christian is meant to be and to do.

And as I look at this, and I look around me, I say the church has got an awful lot of people in that do not give Bible evidence of regeneration, Bible evidence of conversion. You see, the reason I'm so strong, that don't you try to pick the wheat and the tares, I was telling someone today, look how long, look how dead wrong we would have been if we would have seen Judas Iscariot carrying the bag, for instance.

He was the treasure of the church at his day, and the church wasn't very big right then, so we certainly would have assumed that if the church was this small and there was a great price to follow Christ then, we would have assumed, certainly, that Judas, if anybody was a Christian, certainly he was, because he was the treasure of the church.

On the other hand, if we would have looked at Peter, we'd have been dead wrong, incidentally. And let me tell you why we can know that Judas was not a Christian, never was. And that's this. You remember when he took the money back to the money changers?

I mean, to the priest? He cast the money, all of the 30 pieces of silver on the floor, and what did he say? All he said was, I have betrayed innocent blood. That's all. He never really confessed his sin.

You see, he had signed a peace treaty with sin. That's why one sin can send you to hell, if you sign a peace treaty with it. Judas never did say, Oh, I was a thief. If you look in John, chapter 12, verse 6, you'll find that he was a thief from the beginning.

He had signed a peace treaty with his sin. He had signed a peace treaty with his sin. Now, the Christian sins, but he doesn't sign a peace treaty with any. On the other hand, look how wrong we'd have been.

I say we'd have been wrong there by calling him a Christian, but look how wrong we'd have been if we'd have seen Peter that day when he cursed and denied the Lord. Wouldn't you have been wrong and you'd have said, He's not a Christian!

Oh, how wrong he'd have been. You see, because the ball game wasn't over and you can't tell the score until the ninth inning. What proves that Peter was a Christian? Why, he didn't remorse and commit suicide.

It didn't lead to remorse and suicide. His sin led to repentance. He remembered his sin. He remembered the Savior, and there was repentance. That's entirely different. As they sat around the table that day, the Last Supper, our Lord's Last Supper, you say, what was the difference between Peter and Judas?

As they sat around the Lord's table. This is not my sermon. I'm telling you why we're examining ourselves. As they sat around the table, what was the difference between Peter and Judas, basically? Well, I'll tell you.

Judas was presently guilty and planning a sin for tomorrow. He's betraying the Lord. He was presently, had unconfessed, willful, known sin that he had no intention of forsaking. He had signed a peace treaty with it.

It's not that his sin was worse than Peter's. Peter's was just as bad. You say, well, what about Peter? Well, the difference was, Peter was ignorant of his own weakness, and he had no planned sin. He had nothing in his mind where he purposed.

It was his planned sin to deny Christ within the next day or so. That was the difference. And so I say, we have a Bible examples of these things. We have the lives of the people around us. We have the parables that set forth the real and the spurious.

We have examples in Scripture of Judas who perished among the apostles, Demas who perished among the evangelists. Not only that, we have the commands of Scripture where our Lord says, God says through the apostle Paul, examine yourself.

We have 2 Peter 1 .10 where it says, give diligence about it. Give diligence to make your calling and election sure. I don't know why people object to self-examination so much. I don't know why. I find that if you have a good title, you don't mind looking at it.

If you've got a real dollar, you don't mind the banker questioning you about it. You don't care if he jerks it and tears it and twists it. You don't mind what he does. But if you're a counterfeiter, you don't want him fumbling that thing too much, do you?

You want to kind of go away. But there's a blessed result in self-examination. And fact is, let me tell you how important it is. Do you think the communion service is important? There isn't a person here tonight that's a Christian or a professing Christian that wouldn't tell me that the communion service is very important.

Well, do you know how important self-examination is? It's tied to the Lord's table. Because it says, before you go to the Lord's table, let a man examine himself. That's how important it is. It's tied tight to the Lord's table.

I'm glad in this church, and this is one of the few that I get in, have what they call preparatory service. Do you know the whole purpose of that service? It's to keep short accounts with God. That's the whole idea back there.

Right, Pastor? That's to keep short accounts with God. And that's tied in with this injunction to examine ourselves. Now, so much for that. Now, if you have your Bible, I'm just giving you the reason, because I get a little problem.

Psalm 130 and the Court of Mercy

You see, in Psalm, before we look at that, just let me say one more word about this, and then I'll, I like to tell people why we're doing this. You have your Bible, turn to Psalm 130, keep your finger in Luke 8, and I want to show you something tonight.

Because God doesn't tell us to do anything without a real reason. And if you have Psalm 130, would you just turn there for a second? Look at Psalm 130, verse 3. Now, here's a man, because examination has gone into the court of justice, that's really what it is.

And here's a verse that tells us about the court of justice. Psalm 130, verse 3. If thou... I'm examining myself now, see? I say to the Lord, I'm in the court of justice. Because self-examination takes you to the court of justice.

But not to keep you there. Now, here I am in the court of justice. If thou, Lord, should mark iniquity, O Lord, who should stand? But you don't stay in the court of justice, you move to the other court, the court of mercy.

And the whole purpose of going to the court of justice is that you might go to the court of mercy, which is in the next verse. But there is forgiveness with thee, that thou mayest be feared. There's forgiveness with thee.

So, that's the whole purpose of it. Now, we're going to continue our message last night. Before I read from verses 4 to 15 in Luke, chapter 8, let's bow in a word of prayer. Lord Jesus, we thank you that you are the light of the world.

The light of the world. Send thy spirit upon the pages of this word, upon the tables of our hearts, and upon our minds tonight, that we might hear what the spirit has to say. O, make us diligent listeners this night.

Make us diligent to thy word. Give thy people discernment. Father, we ask it in the name of our Savior. Amen. Now, here's another one of those parables that we talked about the Lord setting forth the real and the spurious.

The Parable of the Sower and the Four Soils

There's an awful lot in the Bible about it. Verse 4. And when much people were gathered together, and there were come to him out of every city, he spake by a parable. A sower went out to sow a seed. As he sowed, some fell by the wayside.

And it was trodden down, and the fowls of the air devoured it. Some fell upon a rock. And as soon as it was sprung up, notice it did spring up. As soon as it was sprung up, it was withered away, because it lacked moisture.

Then our Lord tells us about that which fell among thorns. And the thorns sprang up with it. Therefore it also sprang up, and it was choked. Others fell on good ground, and sprang up. They all sprang up, good starter, and bear fruit a hundredfold.

When he had said these things, he cried, and I say to you tonight in his words here, He that hath ears to hear, let him hear. Because as our Lord defines this parable, dear friend, tonight, everybody hears, in one of these soils that I'm going to read about.

They ask him in verse 9, What is the parable? And the disciples ask him, saying, What might this parable be? And he said unto you, It is given to know the mysteries of the kingdom of God. You a seeker tonight, you hungry tonight, you'll know.

But if you're wise and prudent in your own eyes, well, you won't know. But to others in parables, that seeing they might not see, and hearing they might not understand. Now the parable is this. You don't need to turn to your commentaries.

The parable is this. The seed is the word of God. So that settles that, doesn't it? Now, what happens to this seed? And here's where you are. You're either in verse 12, you're in verse 13, you're in verse 14, or you're in verse 15.

But you are in one of these verses. Those by the wayside are they that hear, then come of the devil, and take away the word out of their hearts. Lest they should believe and be saved. I believe it's a picture of those who make no profession.

I don't think that's an awful thing if you make no profession. We're speaking to you tonight, and telling you to make a profession. We're telling you to come to Christ. We're telling you to seek Christ.

Come to Him. Verse 13. You may be in this verse. A lot in our generation are in this verse. They had a joyful experience, but they don't give evidence today that it's real. They on the rock are they which when they hear, receive the word with joy.

And I mentioned this in passing the other day, that one of the marks of true conversion is when they first receive the word, it's not with joy. The joy comes. But one of the things that makes you suspicious about these people in this group is they receive it with joy.

The first impressions, and you'll get it from Bunyan, you'll learn his first impressions was somebody that was weighted down with sin, bothered about his sin. And if I were to ask the men in this assembly tonight who are truly Christians, that are truly Christians, they'll tell me they can know the day of conviction when they were bothered and disturbed about their sin.

And the first reaction to that holy word of God is it cut away at their heart and the root of self. They were disturbed and bothered, not joy. They received the word with joy. These have no root, which for a while believe.

In the time of temptation they fall away. They're spurious. They're believers, but they're spurious. They had no root, no fruit, no continuing. Now verse 14, and this is the verse we're thinking about tonight because we've already kind of in last night's message described some of the others.

But verse 14 is another group. And they which fell among thorns, are they which, when they have heard, go forth, they make a start. How long? I don't know. One year, two years, three years, four years, five years.

I don't know. They may go through the church and wind up in college and go off there. They may get married and go haywire on a job. I don't know. Go forth, how long? I don't know. And are choked. What chokes them?

What stifles out the seed? What crowds out the word of God? Well, it's simple. It tells you there. The cares and riches and pleasures. That's the thing. The cares and riches and pleasures of this life.

People have no concern after a while for eternity and they bring forth no fruit. They never brought any fruit. Did you ever bring any fruit? Well, this is the kind of people that brought forth no fruit to perfection.

Now notice the last verse. Verse 15 that we're going to read. But they on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience. What is the two distinguishing characteristics of the last group?

Very simple. They keep the word that's continuing and they bring forth fruit. That's the two distinguishing marks. Now how in God's name as a preacher of God's word can I or any other preacher continually week after week lead you to believe that you're a Christian if these two distinguishing marks are not your portion?

Huh? I'm helping to deceive you, friend. I'm contributing to your damnation. I'm aware that there's a word of comfort in the Bible. The fact is I probably Pastor Duvall ought to preach on it after I leave here.

And I'll give him a good text. Isaiah chapter 40 verse 1. It says, Comfort ye, comfort ye my people. But I want to remind you that there's 39 chapters of plowing before that. Right, Pastor? There's 39 chapters without any comfort in them.

And the reason is because we're so anxious to give people comfort and joy and peace we don't have to be so anxious about that. If God the Holy Ghost will take a word and plow a little bit and disturb them then they might be delighted with the gospel.

If God shows them and takes away the false peace then the Prince of Peace will give them everlasting peace. But I'm not forgiving them false comfort. Now, we tried last night to begin to say some of the differences between real believers and spurious believers, and I mentioned only two.

Christ as Lord, Prophet, Priest, and King

I'll just say a word about them because I want to get to a third one tonight. One of the differences between the real believer and the spurious believer is this. The spurious or the phony believer, he wants Christ but not without exception.

He wants the grace of Christ but not the government of Christ. He doesn't want to be ruled. He doesn't want to be guided. He doesn't want Christian instruction. He doesn't want to walk in the Christian way.

He's satisfied and it's a strange kind of a fellow. He says, well, I'm part of the kingdom but he's not subject to the king. He's spurious. He says, I'm part of the kingdom but I'm not subject to the king.

What kind of a believer is that? Oh, he's spurious. Then the second difference, that's one. The true believer wants Christ without any ifs, ands, or buts. Now, the second one we pointed out last night was that the true believer wants Christ and closes with Christ as he's offered in the gospel.

And we pointed out and labored the point with all my heart that the only way Christ is offered is as Lord, and as Lord he's your prophet, priest, and king. Prophet, priest, and king. Whereas the spurious believer just kind of wants Christ as his priest but he doesn't want him to reign over him.

He doesn't want him to guide him. He doesn't want him to instruct him. Now tonight I want to point out a third difference between the genuine believer, the true believer, and the false, or the temporary believer.

Counting the Cost of Following Christ

The false and the temporary believer, as is very clearly defined in our text, verse 14, never closes with Christ and all the inconveniences that may follow. Now, that takes a little explaining. And it takes a little something else.

Because tonight I'm not going to only be laying all this at the foot of the people in the pew. I want to lay it at Pastor Duvall's feet. I want to lay some at my feet. You Sunday school teachers, you elders, those of you who do personal work, I think we all have to share in some of the responsibility for what I'm going to talk about tonight.

Because I believe that part of this is our fault, and I want to include myself, I'm not scolding anybody or shooting anybody, that I'm not, I'm including myself, for not being honest with people at the beginning.

You hear me? I believe that we in the Christian Church with our young people, everywhere I go they fuss about the young people, they holler about this, and they holler about the young people. But do you know that I've come to a firm belief, and a strong conviction, that many of the people in our church today, we have not been honest with them at the beginning.

You see, I like to illustrate it by a funnel. We as a rule, and this is typical of our present-day evangelism, and it's typical of us other places. We make a great big wide funnel, and we throw open the doors, and it is wide, we think.

And we say, well, all come in. We bring them in like a funnel, then we get them in the church, and we try to squeeze them down. You don't do this, you don't do that, you don't do that. And you see, when they're not saved, as they start to get narrowed down, they start to kick and squeal and squirm, and they get tough.

That's one of the reasons you've got all the problems in the church. A lot of those people were brought in on a great big wide funnel, and when you start straining her down to discipleship and following Christ and living for Christ and giving and witnessing, how do I make fun of that?

That's because you didn't come in right. And somebody wasn't honest with you at the beginning. And what I want to tell you tonight is we're going to examine a couple of the invitations of Christ, and I'm going to show you that he turned the funnel the other way.

He made it narrow at the beginning. And a Christian, a non-Christian, wants free from the rule and reign of Christ, and he gets his teeth and says,.

I will not have that man to reign over me.

But let me tell you, the true believer finds his freedom in the reign of Christ. He finds his freedom. That's where he finds his freedom. Would you turn to me tonight to look at a couple of invitations of Christ, please?

Luke chapter 9, just over a chapter from where we read. We were reading in chapter 8. Over in chapter 9, I want to show you, and I'm asking myself, and I look back over my personal work and the people I've tried to talk to about the gospel, and I want to say at the beginning, I'm guilty of not being honest with people at the beginning.

Now I want you to notice verse 23, and this is not some after-second or third or fourth invitation. This is an invitation of Christ to follow him. And he said unto them all, this is at the beginning, this is the funnel now down at the narrow end first.

And he said unto them all, if any man will come after me, let him deny himself and take up his cross daily and follow me. That's at the beginning. And then he gives why. He gives a reason. For whosoever shall save his life shall lose it, but whosoever will lose his life for my sake, the same shall save it.

Sounds like double talk. Sounds like double talk, doesn't it? A young man tonight, mister, sir, lady, young woman, I look you in the eye tonight and I say this is the invitation of Christ. I say come, come to him.

But this is the invitation. Oh, you say, do you know what that may mean? Yes, I know what it may mean for somebody. Young man, this may mean you go to Africa or South America, I don't know. It may not, but it may.

You would be the first one. You see this idea that there's a special kind of discipline and self-denial for preachers and missionaries and elders, but the rest of the people they can just kind of slide in on some other basis.

No, dear, I'm sorry. I'm talking about coming to Christ for salvation. Whether you come as a preacher or whether you come as a nice secretary in somebody's office or a young man or a father, this is the term that Christ invited men to come on.

I think I may have shared with you once before. I've got a great commentary on this verse. I used to read it and it looked like double talk to me. Whosoever shall save his life shall lose it, but whosoever will lose his life for my sake, the same shall save it.

I was reading a missionary book and I got a commentary on this verse. The missionary said this and he'd got it from the Puritans. I found somebody else pointed out to me that he'd gotten it from the Puritans.

Here's what he said about this. He says, this was the commentary on this verse. It sounds like double talk. He is no fool who gives what he cannot keep to receive what he cannot lose. And as I think of that, I say someday I'm going to lose my wife.

I love her, but I'm going to lose her. That grim monster's going to come. Someday you're going to lose your husband. Doesn't matter how much you say, I'm going to keep him, I'm going to hold him. No, dear, you're going to lose him.

Someday you're going to lose your children. Doesn't matter how much you say, I want them, I'm going to hold them. You're going to lose them. Yes, that sweet little boy, that sweet little girl, that sweet husband, that sweet wife, you're going to lose them.

Someday you're going to lose your money. I don't care what bank you have it in or which pocket you have it in. I don't care how much you say, I'm going to hold on to it. You're going to lose it. Someday you're going to lose your position.

Someday you'll lose your home, because that grim monster will come. And that's not something to use as an imaginary lever to get a moral decision. That's a cold-blooded fact. That's a cold-blooded fact.

Now, the verse says this, whosoever shall lose his life, whosoever shall save his life shall lose it. Whosoever shall lose his life for my sake, the same shall save it. Someday I'm going to lose all this, what I just mentioned, my family, my money, my position, my own life.

Is a man a fool to give what he can't keep, and I can't keep any of those things? Is a man a fool to give what he can't keep to get what he can't lose? Huh? He made a pretty good deal. Didn't he? Why, sure.

And that's what the verse has said. And I say that's one of the invitations of Christ, at the beginning. Would you turn to the end of the chapter, after 9? Let me show you another invitation of Christ.