Vision of Discipleship

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

Revelation 3:15

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

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

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