Well, good morning, everyone.
It's great to gather with you in the building and also online,
if you're connected online to the St Paul's family out there,
to our neighbourhood around Chatswood and community.
Great for you to be connecting in with us.
Well, it's that time of year again, as a number of us are aware,
where heads are buried into books,
the hope of cramming in as much information as possible
in order to regurgitate it onto an exam paper,
whether it be HSC, uni exams,
as some of us here are facing theological exams.
It's that time of year of assessment.
Someone was asked recently what, in fact,
there was their plan of attack for the exam,
and their response was,
I am hoping to try not to cry loud enough
in order to disturb other people.
While there are, this time of year, exams like this,
these assessment periods,
in actual fact, all of life, on one way or another,
is an assessment.
From the time that you're born,
and the doctors or the nurses are measuring you
and poking you and prodding you and weighing you
and making sure that you're hitting all the appropriate milestones,
your head's not too big, it's not too small,
you're walking when you're meant to walk,
you're moving, you're doing all that sort of stuff.
Through the various stages,
to the point where you're getting a car licence,
you've got to do exams,
you've got to pass certain things,
driving tests, written tests.
For me, it went on from that
into commercial driving licence with heavy vehicles,
explosive licence, firearm licence,
motorbike licence,
it's assessments all the way through.
Now that I'm a diabetic,
I'm on a constant cycle of blood tests,
I test my sugar levels,
I don't know how many times a day,
physical examinations, eye examinations.
Now there's a whole heap of assessments
that happen in life,
some of them are really crucial,
some of them, really frankly, it doesn't matter,
you know, who cares what you got
on your second grade piano exam,
no one really matters about that,
unless of course, you know, it's your teacher.
And even every five years,
the church itself gets assessed
with the National Church Life Survey,
which will be coming up for us again next year.
And in one sense,
this is what we're doing in this season of St Paul's,
we are assessing the last 11 years' ministry
of this church.
But the assessment of the church,
the assessment of our lives,
of our lives as disciples of the Lord Jesus,
that really matters,
is in fact not your assessment of the last 11 years,
or my assessment,
or the NCLS's,
or even what our diocesan bishop,
or the whole diocese thinks.
The only assessment that really matters
is the one who we saw last week from Revelation 1,
is the one who rules over all things
from time and eternity,
stands in the midst of his church,
the cosmic king,
the Lord Jesus Christ.
It's his assessment that matters.
The one who chapter 1 calls,
the firstborn from the dead,
the ruler of the kings of the earth,
the king of kings,
in other words,
the one to whom belongs glory and power
forever and ever.
Amen.
Now, Revelation 2 and 3,
which is what we're up to today,
is Jesus' assessment of seven churches.
So, grab your Bibles,
Revelation 2 and 3,
and also the St. Paul's app,
and come with me on that.
If you have not got a Bible,
can I encourage you at this point,
if you've got no access to God's word right now,
I've got two things for you.
Bring one from home,
first of all,
if you've got one at home.
Secondly,
if you don't have one at all,
then we will give you one.
So, please,
speak to me,
speak to one of the staff here,
and we will give you a Bible
by the time you leave today.
I want to have a Bible in your hands.
So, get your Bibles open,
Revelation 2 and 3,
and the St. Paul's app,
four things,
why the assessment matters,
the results of the assessment,
how to receive a positive assessment,
and the hope of a positive assessment.
So,
why is assessment matters?
The book of Revelation
is in the form of a letter
that the Apostle John
is writing to the church
as it struggles
under the weight of hardship
and the affluence
of the Roman Empire.
And it starts with this incredible vision
of the Lord Jesus Christ,
who rules as the cosmic king of all things.
We saw last week
that this Jesus
is the beginning of all things.
He's the end of all things.
History is running in direction of him,
and therefore,
he is the point of all things.
The entire book
is a vision
that the Apostle John receives
while he himself
is suffering
as a servant of the Lord Jesus
on the prison island,
Patmos.
He is suffering
because he's a follower.
He's a disciple of the Lord Jesus.
And John is instructed
in chapter 1, verse 19
to write down,
it says,
what is now
and what will take place later.
So if you like,
the book of Revelation
is God's grand narrative.
It's his self-revelation
of the way things
actually are
in the universe.
John's vision
takes us beyond
the chaos of history
to see God's work,
him working
behind the scenes
to defeat sin and evil
and to rescue
a people for himself
for their eternal joy.
Now,
most of the book
of Revelation
is a vision
of the heavenly realms.
The cosmic battle
between Satan
and sin
and wickedness
and the final triumph
of the loving rule
of God
for all of eternity.
So Revelation 2 and 3,
what it does for us
in these seven letters
to the churches
is it brings
that cosmic battle
into our daily life.
So it's not just
sort of mythology
kind of stuff
out there
in the internet.
It brings that battle
which is out there
raging
beyond our sight
into our daily lives.
That is the place
where the cosmic battle
of Revelation
gets,
if you like,
rages the most
is in the local church
and the members
of the local church.
This is where
the cosmic battle
becomes real for us.
The cosmic battle
between God
and all that is good
and Satan
and all that is evil,
that battle rages
for every single Christian.
The battle for faithfulness
and fruitfulness,
a battle against the world,
the flesh and the devil.
Can I just add here
just as a side point,
it's one reason
why vocational Christian ministry
is so fundamentally hard.
Not only does the pastor
experience the cosmic battle
personally
like you experience it personally,
but we are leading others
to overcome
at the same time
trying to overcome ourselves.
Revelation 2 and 3
is Jesus' assessment
of seven churches
and how they are progressing.
There's no such thing
as a perfect performance
except for Jesus.
He is the victorious one.
He is the one
who has overcome
and his concern for us
is that we would triumph
with him,
that we too
would be victorious.
that we would enter
into all the joys
of his eternal kingdom
and experience life
in its fullest
as he now
has life
in all its fullest.
That we would
enter into that joy
and that's why
his assessment
of how we're
begrossing matters.
matters.
So these chapters
are specific
individual messages
for real life churches
that existed
in the first century
with the apostle John
that were facing
real life issues.
And yet,
each of these
specific messages
is meant to be read
to all the churches.
all the churches.
Each church
has to know
about all the issues
that they will face.
Every individual church
here is instructed
to hear
what the Spirit
says
to the churches.
churches.
This is for us
too
here at St. Paul's
Chatswood
2,000 years later.
And this letter
presents to us
a serious picture
of church life
where constant
vigilance
is called for.
We must hear
his assessment
and instructions
if we are
to overcome
and we are
to be victorious
in the end.
So what's the results
of his assessment?
All the letters,
the seven letters
have a similar pattern.
They begin
with an explanation
of who Jesus Christ is
and each of the explanations
at the beginning
of each letter
draws on one aspect
of the vision
that the apostle John
saw of the Lord Jesus
in chapter one.
It then goes on
to describe
Jesus' assessment
of each church.
Then following that
is a word
of encouragement
or a word
of warning
and each finishes
with a glorious promise
to those
who will overcome
and each one
of the glorious promises
is found
in Revelation
21 and 22
at the end
of what that looks like.
So he's drawing
on the past
who Jesus is,
his character
and what he is
taking us to
into the future
in Revelation
21 and 22.
These churches
all face
a range of issues.
Persecution,
complacency,
social rejection,
false teaching,
lovelessness,
needing to refocus
on its purpose
and its mission,
all kinds of issues.
And rather than go
through them all,
which you'd be glad
that I'm not going to
because I'm hoping
that you will do that
in your community groups,
I want to focus
on Laodicea
for us.
What we notice
with the first six churches
that Jesus addresses here
is that he affirms them
for some things,
criticizes them
for other things.
There were things
that they were doing well.
There were things
that they needed
to improve on,
needed to change.
Except for Smyrna
and Philadelphia
where there are
no faults mentioned.
On the other hand,
when we come
to Laodicea,
Jesus doesn't affirm
them for anything.
His assessment
is quite scathing.
And there is something
about Laodicea
and his
call for Laodicea
which impacts
the rest of the churches
and how they continue
to advance.
So that's why I want
to pick on Laodicea.
The issue Jesus
has with his church,
if you've got your Bibles,
Revelation 3
verses 15 and 16,
I know your deeds
that you are neither
cold nor hot.
I wish you were
either one
or the other.
So because you are
lukewarm,
neither hot nor cold,
I'm about to spit you
out of my mouth.
So what Jesus
is addressing
here in Laodicea
is what you would
call spiritual
lukewarmness.
We can see
what this means
when we see
what it is
contrasted with
in verse 19.
In the second sentence
of verse 19
we read,
The word earnest
there is
translated
from the word
zealous
in the original
language.
It's the origin
of the word
zealous
in the English
language.
A lukewarm
Christian
is a Christian
without zeal
for God.
Now it's
interesting
that if you do
a word study here,
this particular
Greek word
zealous
is mostly
translated
in the New
Testament
as jealous
and not
zealous.
Jealous,
that is jealousy,
is generally
viewed
as quite
a negative
thing.
A negative
thing.
It's envy.
Here in verse
19 it is in
fact a positive
thing.
See when you
are jealous
in a negative
sense,
you set
your love
and your
attention
and your
affection
intently
on
yourself.
Which is
what jealousy
is.
Jealousy is
just simply
setting your
love,
your attention,
your affection
intently on
something.
But when it's
negative,
you do it
to yourself.
And therefore
you become
jealous
of people.
jealousy
of anyone
who has
more talents
and more
money or
more attention
or more
whatever than
I've got,
that's when
jealousy is
negative.
Your zeal
is for
yourself.
If however
you become
jealous
for others,
not of
others,
but for
others,
then it's
positive.
Jealousy
for their
good,
for their
growth,
for their
joy.
To be
jealous
for someone
is to
set your
love and
your attention
and your
affection
intently
on them
in such
a way
that it
overflows
in service
of them.
So this
helps us
here understand
what is
happening
with Laodicea.
A lukewarm
Christian is
not a
hypocritical
Christian.
This is
not about
hypocrisy.
These are
people who
believe what
they should
believe and
do what
they should
be doing.
However,
the supreme
passion of
their lives,
of their
hearts,
is set on
something else
apart from
Jesus Christ.
There is no
jealousy for
God.
There is no
zeal for
God.
There is no
intimacy and
passion and
joy and
wonder in
their
relationship
with God.
And Jesus
goes on to
express exactly
how he feels
about that.
The first
thing he says
is in fact
quite startling.
Have a look
at verse 15.
I know
your deeds
that you
are neither
cold nor
hot.
I wish
you were
either one
or the
other.
hot.
He would
rather that
they be
cold or
hot, not
warm.
Now
that's a
bit strange.
You see,
you would
expect Jesus
to say,
I wish you
were hot.
hot.
Because that's
zeal.
That's
passion.
That's
earnestness.
That's
keenness in
your
discipleship.
But he
also says,
I would
rather that
you would
be cold
rather than
warm.
Didn't expect
him to say
that.
Why would
he say
that?
Because
coldness is
no belief
at all.
Why would
he say
that?
I suppose
it was
partly the
experience of
his own
ministry.
He often
faced the
rejection,
the
expectations,
the blindness
among the
religious
people,
but openness
and reception
from the
sinners and
the outcasts
of society.
Lukewarm
people are
often content,
unteachable,
comfortable,
settled with
where they
are in
their
relationship
with
Jesus
and
Jesus
not being
the
controlling
influence
of their
lives.
Lukewarm
people are
further from
being hot
than cold
people are.
I think
that's the
point he's
making here.
When cold
people truly
get the
gospel,
they go
from cold
to hot
is what
happens.
You don't
move from
coldness
to lukewarmness
and then to
hotness.
That's not
what happens.
You go from
cold to hot.
That's the
step.
Now,
the other
really negative
thing he says
is in verse
16.
So because
you were
lukewarm,
I'm about to
spit you out
of my
mouth.
He's not
angry here.
He doesn't
say because
you were
lukewarm,
my wrath
is about
to descend
on you.
He's not
saying that.
He's not
angry.
He's
sick.
That's
what it's
saying.
When Jesus
looks at
Christians
without
fervor,
without zeal,
without earnestness,
without joy,
without wonder,
he wants
to be
sick.
He doesn't
say,
I'm angry.
He says,
you turn
my stomach.
You make
me gag.
I want
to vomit.
I'm
nauseous.
In other
words,
it's
personal.
Lukewarmness,
of course,
is a symptom
of something
that's much
deeper.
It's a much
deeper disease.
And verse
17 reveals
the core
issue.
You say,
I am rich.
I have
acquired wealth
and do not
need a thing,
but you do
not realise
that you are
wretched,
pitiful,
poor,
blind,
and naked.
Now,
Laodicea,
as a city,
was known
for three
things in
particular.
It was
a wealthy
banking centre.
And this
resulted in
a fairly
self-confident
and self-dependent
culture.
In fact,
when the city
of Laodicea
was devastated
by an earthquake
in AD 60,
they refused
the help
of the Roman
Empire to
rebuild it.
Totally
unsinkable
in its time.
Unheard of.
Normally,
what was
required
was the
centre of
Rome
to come
in and
to be
your
rescuer
in a
moment
of tragedy.
But Laodicea
didn't need
it.
They could
save
themselves.
It was
also a
famous
medical centre.
In particular,
it was known
for an eye
ointment that
was manufactured
there that
dealt with eye
issues,
seeing issues.
Thirdly,
it was a
fashion centre,
especially
known for
clothing made
from locally
produced and
quite rare and
fancy black
wool.
And so they
think they're
doing really
well here,
Laodicea,
but with
bitter irony,
Jesus says,
you are in
fact poor,
you're blind,
you're naked.
Spiritual
nakedness is a
metaphor for guilt
and shame in
the Bible.
You're a
sinner.
There is a
record against
you and you're
liable for
punishment.
Spiritual
poverty is
impotence.
You can't
change your
condition.
You can't
deal with
your guilt
and make
yourself the
person that
you ought to
be.
Spiritual
blindness is
where you
don't even
know that
you have a
problem with
your spiritual
condition,
which is why
Jesus says,
I'd rather you
be cold and
hot, not
lukewarm,
because you're
blind.
You can't
even see it.
despite the
wealth and
the health of
Laodicea, the
city was
spiritually poor,
sick and
naked.
The church
was.
It seems that
Jesus is making
a direct link
here from the
wealth, the
wealth of the
city, their
self-confidence
and their
lukewarmness.
He seems to
be making a
direct link
here between
being wealthy,
being brilliant,
being accomplished,
being a high
achiever to
spiritual
lukewarmness.
It's because
the more one
is a more
self-dependent
one is, the
less one heart
is gripped by
the truth that
they are in
fact a
sinner saved
by grace.
You see, it's
something that we
might know in
our heads.
I'm a sinner
saved by grace,
but the heart
has not been
captured by it.
The knowledge
that Jesus
loves you as
a sinner is
not a miracle.
It doesn't
move you to
tears when you
think about it
or sing about
it.
There is a
difference between
saying I'm a
sinner and
feeling that
I'm a sinner.
When you
don't feel
that you're
a sinner,
then you
don't feel
that you're
a miracle
of grace.
It's something
that doesn't
stir the
affections that
you're a
miracle of
grace.
There is a
link between
being affluent,
accomplished,
brilliance,
and lukewarmness.
Ask anyone
in ministry,
anyone in
ministry,
and they
will tell
you the
more affluent
the area,
the more
accomplished
the area,
the tougher
gospel ministry
is in that
place.
Very hard
to grow
churches in
middle class,
upper middle
class, higher
class societies.
Very hard.
Now, I'm
hoping the
longer I've
dragged this
on, that I
don't actually
have to draw
the specific
conclusions here
for us.
We are
living in
Laodicea.
We live in
Australia, and
even more than
that, we live
in the north
shore of
Sydney.
We need
at the very
least, brothers
and sisters, to
be open to
this word, at
the very
least.
A couple
of years
ago, we
preached through
the book of
Judges, and
one of the
most memorable
but detestable
stories, and
the passages
that I preached
on in that
time, was
Judges 11 and
the story of
Jephna, one
of the judges
of Israel.
He was one
of the leaders
of Israel, but
he sacrificed
his daughter
in order to
make a vow
to God.
All the
cultures around
Israel at
that time
practiced that
behavior.
They practiced
human sacrifices
in order to
get the gods
to do things
on their
behalf.
But Deuteronomy
tells us that
God, that the
God of the
Bible detests
human sacrifice.
And so I
remember after
preaching that,
the struggles
that so many
of us had
with that
passage.
How in the
world could a
leader of God's
people, a
leader in Israel
be so influenced
by the culture
around them that
they did what
they did and
they brought that
culture into
their faith?
How could that
happen?
Well then
hear this.
When Christians
come from the
poor parts of
the world
where the
church is
growing under
great hardship
and in
scarcity,
they say the
same thing
about the
churches in
the West.
They're often
appalled by
the lukewarmness.
They link it
to how safe
and affluent
that we are.
They notice,
for instance,
how little we
pray.
They notice how
much of the
money that we
make we spend
on ourselves.
They notice how
afraid we are to
let even our
neighbours know
that we're
Christians.
It is hard to
hear, but the
church in the
West, in
general, is
accommodating of
our culture as
Jephna was to
his in
Judges 11.
We struggle
with lukewarmness
too.
In April
1963, Martin
Luther King
Jr. was
in prison in
Birmingham
Jail and
he wrote a
letter to the
church leaders
of the United
States.
It was a
very long
letter.
He had time.
But let me
just quote just
a part of it.
There was a
time when the
church was very
powerful.
In the time when
the early
Christians rejoiced
at being deemed
worthy to suffer
for what they
believed.
In those days,
the church was
not merely a
thermometer that
recorded the
ideas and the
principles of
popular opinion.
It was a
thermostat that
transformed the
mores of
society.
Small in
number, they
were big in
commitment.
They were
God
intoxicated.
By their
effort and
example, they
brought an
end to such
ancient evils
as infanticide
and gladiatorial
contests.
Things are
different now.
So often the
contemporary church
is weak.
If today's
church does not
recapture the
sacrificial spirit
of the early
church, it
will lose its
authenticity,
forfeit the
loyalty of
millions, and
be dismissed as
the irrelevant
social club with
no meaning for
the 20th century.
That's prophecy
in 1963.
There is a
lukewarmness that
comes from a
self-sufficiency
where the beauty
of the gospel
hasn't captured
the heart and
the affections.
So how to
receive a
positive
assessment from
Jesus?
The good news
is that Jesus
actually does
have a solution
for us here.
This is how we
can turn around
and receive a
positive assessment.
Verse 18,
I counsel you
to buy from me
gold refined
in the fire so
that you can
become rich and
white clothes to
wear so that you
can cover your
shameful
nakedness and
salve to put on
your eyes so that
you can see.
the first
solution, and
notice the three
things there where
they thought they
were strong.
No, no, you've
got to come to
me and you've
got to receive
these things from
me so that you
can be strong.
The first solution
is a call to get
hold of his
gracious salvation.
He offers
spiritual wealth
and spiritual
clothing and
spiritual sight.
When he says
buy from me, he
means literally
get from me this
stuff.
We get a
right robe
from him.
It's an
acceptable life,
a life that's
been cleansed by
all sin, by
Jesus' death on
the cross.
It's forgiveness
and pardon.
All of us don't
have to dig too
deep at all in
our hearts.
Just a moment of
quietness and we
discover that we
are not what we
ought to be or
even what we
would hope to
be.
All of us are
trying to accomplish
things in order to
cover our
nakedness.
Jesus calls us
to look away
from those
things, to
look to him, to
his grace, his
mercy, his
acceptance.
It's the only
garment in life,
the only garment
in life that will
never be taken
from you.
If you want to
get this from
Jesus, he offers
it to us.
If you want to
get this from
Jesus, you should
pray a prayer,
something like
this.
Lord, my
beliefs are
incomplete and
want just
full of
selfishness.
My affection
is cold.
My repentance
is half-hearted.
My best efforts
compared to your
holy standards
are just
unacceptable.
But Jesus
Christ died the
death that I
owed and he
lived the life
that I should
live.
Welcome me,
God, and
love me,
God, for
his sake.
Receive his
grace.
The second
way to move
from lukewarmness
to passion and
zeal and joy
is through
suffering.
It's the
gold, the
wealth refined
by fire.
The gold he
gives us is
refined by fire.
And a little
later, he says
that he loves
those he loves,
he rebukes
any disciplines.
To move
into a
grace-transformed
life, we are
going to have
to walk with
Jesus through
a bunch of
difficult times.
It's a simple
fact that those
who live
charmed lives
are nearly
always lukewarm.
the great
English preacher
Charles Spurgeon
once said,
the greatest
gift that
God can give
any person
is their
health.
Except
for a good
dose of
sickness.
In other
words, it
just breaks
you a bit.
Just makes
you reveal,
understand your
dependence upon
God a bit.
Breaks the
self-sufficiency
and the
self-confidence
a bit.
And that's
far greater
than more
health.
Thirdly,
we have to
be open to
his love.
This is one
of the most
amazing things
about this
passage in
Laodicea,
as it is
with all the
six churches.
Lukewarmness
here might
make him
want to
vomit us
out, but
it does not
change his
loving purposes
for us.
That is,
Jesus is not
into cancel
culture.
He doesn't
wipe us
when we fail
him.
That's works
theology.
He does not
wipe us when
we fail him.
We might make
him nauseous,
but he is
totally committed
to us.
That is
his grace
and his
mercy to
us.
So we need
to be open
to his love
again and
again.
And lastly,
he wants to
commune with
us.
Verse 20,
here I am.
I stand at
the door and
knock.
If anyone
hears my
voice and
opens the
door, I
will come
in and
eat with
that person
and they
with me.
Throughout
the decades
and decades
and decades,
this verse
has been
used of
evangelists to
get people
to be open
to the
salvation that
Jesus offers.
That's not
what it's
about.
Use it if
you want.
It's not
like your
heresy if
you're doing
that.
But the
point here
is this
is about
Christian
people being
open to
Jesus coming
and communing
with them.
To be
invited into
someone's home
in ancient
times when
this was
written was
to invite
them into
intimate
fellowship and
friendship.
He wants
to commune
with you in
intimate
fellowship and
friendship.
He is
alive.
He's not
just a list
of ideas
and concepts.
He wants
to commune
with you.
For instance,
when you
pray, is it
just a list
of things
that you
want to
get from
him?
Issues
that you
want him
to solve?
Or do
you want
to know
him?
He desires
for us
to be
open to
him and
to be
intimate
fellowship.
Start your
prayers with
Jesus.
I want
to know
you more.
I want
to know
you.
And in
knowing you,
know myself.
Know who
it is who's
knocking at
the door.
He's the
cosmic king
Jesus.
And he
wants to
know you.
Dwell
with you.
Be intimate
with you.
And even
if the
whole church,
if you're
sitting there
and you
might be
engaging
with this
and you're
at a
church
that is
just full
of lukewarm
people,
even if
the whole
church at
Laodicea
does not
respond,
he's calling
me and
you as
individuals to
commune with
him.
He says,
if anyone,
anyone opens
a door,
I will come.
It's a
personal call,
not just
the church
at Laodicea,
but a
personal call
for you as
an individual.
Open the
door to
Jesus and
commune with
him.
These
messages to
the seven
churches about
you and
me and
what Jesus
thinks about
our spiritual
health too,
not just an
assessment of
the corporate
church.
Lastly,
the hope of a
positive assessment.
All servant
churches receive a
promise.
It's a reward
for overcoming
and the one
here is
remarkable in
verse 21.
To the one
who is
victorious,
I will give
the right to
sit with me
on my throne
just as I
was victorious
and sat down
with my father
on his
throne.
What a
promise.
This is the
cosmic king
Jesus ruling
the universe
because he
earned the
right to
rule.
First,
as the creator
of the universe,
secondly,
is the
redeemer of
the universe.
He has the
right to
rule.
Why would
he invite
us to
rule with
him?
Because he
earned it
for us
as well.
Do you
know why
we can get
that white
robe?
because he
was stripped
naked and
laid on a
cross.
Do you
know why
we could
have
spiritual
wealth and
inherit the
earth?
Because he
was impoverished,
came down
from the
heights of
glory and
entered the
world as a
baby and
died the
death of a
criminal on a
cross.
He was
impoverished.
Do you
know why
that we
can get
spiritual
sights and
no truth?
Because he
allowed them
to put a
blindfold on
him and
strike him
and mock
him.
Prophesy who
did that to
you.
Why?
Because he
was jealous
for you.
He was
jealous for
me.
He was
jealous for
us, his
church.
He said
his love
intensely on
us.
He exploded
with service
on our
behalf.
His
passion
changed the
world.
Everything
he does
is for
us.
Every bit
of glory
and honour
he achieved
that he
might share
it with
us.
How can
we come
to grips
with
someone
who gives
themselves
utterly
for us
unless we
give
ourselves
utterly
to him.
thank
humans
and
to
teach
who
in
someone
who
will
issue
for
them
on
is
the
Vai
yht
allied
in
the
Either
Vai
catch
someone
Someone
can
pop
an
bee
Going