Alright, if you can turn your Bibles with me to Romans chapter 8, we read verse 12, 13, so I'm going to read again from 12 through 17, but our main text this morning is verses 12 through 13. So then brothers, we are debtors not to the flesh to live according to the flesh, but if you live according to the flesh you will die.

But if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of adoption as sons by whom we cry, Abba, Father.

The Spirit himself bears witness with our spirit that we are children of God. And if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Gracious and loving Father, we thank you. We thank you Lord God that you have sustained us again this week.

We pray Father that your word will continue to open our eyes to see the reality of the spiritual battle that we are in. Help us not to live day to day nonchalantly, just making it through week by week. Help us to be purposeful in the spiritual battle, to win the lost, to fight against sin, to encourage and strengthen your church, that we may glorify you in every opportunity that you give.

Help us Lord God that this morning, that what we are unable to do in our flesh, that your Holy Spirit will do Father by strengthening your church. In Jesus' name we pray, Amen. Now the two verses that we read this morning, it's of great significance because again it is a challenge to put our sins to death.

We have a tendency if we're not careful to be passive participants on sanctification that if you're justified, that if you just kind of coast through, that sanctification is just going to happen. You know one of the greatest books that I've read as a pastor was by a name named John Owens, and the title of the book was "Reformed Pastors," very rebuking and challenging at the same time.

That book is probably not as well known as this book, "The Mortification of Sin" by that same author John Owens. And his book "Mortification of Sin" is really based upon these two particular verses, this series of sermons that he gave on these two verses about why it is necessary for us to fight against sin, that we're not just passively waiting for sanctification to happen.

I want to read you a couple passages from his book before we jump into the text and explain. One of the quotes he says, "Mortification of indwelling sin, remaining in our mortal bodies, that it may not have life and power to bring forth the works of the deeds of the flesh, is a constant duty of believers." Our tendency in our generation is the idea of duty is somehow something of the past, that is an Old Testament command, that is of the Old Covenant.

We don't have any duties. New Testament is just to receive and then just kind of coast along. But that is absolutely not the case. And hopefully we will look at the text and confirm that. And he says, "It is a constant duty of believers." Second quote, "Do you mortify, do you make it your daily work?

Be always at it while you live. Cease not as a day from this work. Be killing sin or it will be killing you." The seriousness of combating sin and fighting against sin. Third and finally, "Longing, breathing, and panting after deliverance is a grace in itself that has a mighty power to conform the soul into the likeness of the thing longed for.

Unless you long for deliverance, you shall not have it." Are we longing to be delivered from these sins? Have we identified what sins that we are trying to mortify? What are we wrestling with in the context of sanctification? Or have we just kind of swept it under the rug and accepted it as normal?

Paul has been arguing against this idea of passiveness. That if you accept justification by faith alone and it's not by works, doesn't it lead to licentious living? If you receive a partial gospel, that's exactly what happens. If you pick and choose certain parts of the gospel and ignore other parts of the gospel, that's exactly what happens.

Since Jesus Christ died for me and I'm no longer guilty of my sins, all I need to do is just accept that. And the only thing that affects it is like, "Well, what kind of mansion am I going to live in heaven? So maybe I'll just live in a little shack versus a big mansion." So people are living no different than a non-Christian and absolutely convinced.

And they will take certain verses out of context. "Oh, there's no condemnation for those who are in Christ Jesus. So therefore, there is no condemnation because I went and raised my hand and accept Jesus Christ." Paul has been arguing against that. He says, "No, it does not lead to licentiousness by no means." Does it lead to licentiousness?

So what I want to go over today is kind of bring it all together, that the arguments that he's been making. So the first three points that we want to make is really a review of what Paul has been saying. And then the last two points that we want to make.

There's five things that he has been saying and other things that he will say about mortifying sin. How do we conquer sin? What is it that Paul has identified up to this point, and then the paths that we're going to be looking at, how to fight this sin? I know that in this room, some of you are in that very context right now, that in the context of your struggle, that you've been defeated for so many times that you've just kind of accepted.

That's just the way it is. Maybe this is not meant to be ever conquered. That God just accepts the fact that we're struggling, we feel guilty and we repent, and that is enough. That actually living righteousness is really not something that we should expect. That is absolutely not the case.

That's what Paul has been arguing against, that that is not the call of God. But if that's not the case, then what's the answer? How do we do this? What does the Scripture tell us about it? So there's five things that he's identified. So this morning, I want to go through these five things, and again, some of it is a review, and then a couple of points at the end is going to be related to what he's talking about.

So the first thing that he says is that we need to identify sin as sin. We need to know sin as sin. That's the first one. James 1.23, James describes the law of God as a mirror. And the only reason why we come before a mirror is to see what we look like.

Do we have the clothes on right? Is my necktie on correctly? Did I brush my teeth? Is my toothpaste on my nose? You look at that, and James says, a man who comes before the Word of God and just walks away is like a man who sees himself in a mirror, and then he forgets what he looks like.

So in other words, he says the purpose of the law of God was to reveal and identify the sin in us. Jeremiah 23.29 describes the law of God as fire and as hammer. Typically, obviously, in our generation, we don't, I don't know of anybody who knows somebody who's a blacksmith, at least not in our generation.

But at that particular time, when you said fire and hammer, immediately you would have thought of a blacksmith, because fire would make whatever it is that they're molding malleable, whether it's steel or whatever it is, and it becomes soft. And then once it becomes soft, you take the hammer and mold it into what you want it to be.

So when the Word of God is described as fire and hammer, it's describing how it causes us to be broken down in order for us to be built up. So Paul has been arguing this point in chapter 6, chapter 7, that the law of God was given in order to reveal sin, to identify sin, in order to stir up sin, kind of like you wouldn't really know if you had a bad temper until you are provoked.

It's like, "Oh, no, I'm the most patient person in the world." Until somebody cuts you off, and he's like, "You want to die?" It's like, "Oh, shoot." Right? So the law of God came to stir up sin, to reveal what is already in our hearts. And then finally, I believe what we talked about in chapter 7, that it came to make sin utterly sinful.

So the point of the law was to bring us to repentance, that we would see sin as sin, to see sin being stirred up, and ultimately bring us to the point where Paul says, "Woe is me. Who will deliver me from this body of death?" So the first thing that we need to recognize is, do we see sin as sin?

Not simply a mistake, not simply an error, not simply substandard, but do we see sin as utterly sinful? That pride that resides in us, have we just justified that? "Well, I mean, look at all these people who wouldn't be proud. Look at the gifts that I have." This coveting in our hearts, have we just kind of swept that under the rug and said, "Well, I mean, who doesn't?

I mean, we live in Orange County. We have so much temptation." Worldliness, the things that we're pursuing, have we identified these things as the Bible identified it, as things that are against God? Or have we just become so accustomed to living in sin, living contrary to what the Word of God tells us?

Selfishness, self-centeredness, lukewarmness, the lust that is in our hearts. Do we see sin as utterly sinful? Because the point of the law was to cause us to see the utter depravity of our sins in order to bring us to repentance. The whole point of repentance, remember the word metanoia, is cause us to change our mind.

You can live your life as a great leader and be absolutely wrong with God. You can actually even bear fruit, have no relationship with God. See, the beginning point of a Christian life is not loneliness. It is not lack of purpose. That's not the beginning point of salvation. You know, I should just be a better person.

I just don't have direction. What is the reason for existence? That is not the beginning point of salvation. Beginning of salvation is to bring us to a point where you say, "Woe is me. Who will deliver me from this body of sin?" When we recognize sin as sin. In fact, Paul has been arguing that if a man has not repented, he can't even know and discern what is right or wrong.

That it is impossible, he says in chapter 7, to even please God. He's not capable of pleasing God, because he can't discern what is right or wrong. Oftentimes I have conversations with people who ask me, "Is this sin or is this not sin?" And we get into this discussion of the gray area.

And when I say gray area, and I'm not going to mention any of it, but I think you know exactly what I'm talking about. There are a lot of things that we engage in are gray areas. Gray area basically means it is not clearly wrong and it is not clearly right.

That's what a gray area is. So these are discussions that we need to have. We need to be able to identify whether these are things that we should or should not be doing. But oftentimes these questions come in the context of trying to figure out, "How much can I love this world and still say I love God?

How much can I get away with without saying I've crossed the line?" Through the years, I've realized it's very unfruitful conversations that I'm having with people, if that's the intent of the conversation. Until we identify sin as sin and it's hideous. If you have done, and there's a possibility that you might have stepped on it, you're not exactly sure if you did, and you might have or you might not have, you're not going to take the chance to bring that into your house.

Am I correct? Maybe I'm wrong. Maybe some of you are saying, "You don't know me." Maybe I don't know you. If there's a possibility that you stepped on dung, you're going to burn that shoe. You're going to wash it. You're going to make sure that that's not being drug into your house, just in case there's some on your shoes.

So the context of trying to figure out whether that is acceptable or unacceptable has to be in the context of seeing sin as sin. If you don't see sin as dung, and you're just trying to figure out how much can I get away with, then it's kind of like, "Well, I got dung in my...

Maybe I have dung in my house. Since I'm not sure, I'm going to drag it into the house." It's an unfruitful conversation because a person who doesn't know sin as sin will not understand why we would take such anal measures to make sure that we're not anywhere near it.

So first thing he says, to identify sin as sin, that it is utterly sinful. We're disgusted by it. Secondly, to understand what is the consequence of this sin. If sin is utterly sinful, what is the consequence of this sin? Paul identifies sin and its consequence, and he goes straight.

There's no beating around the bush. He says the consequence of sin is death. It is not simply broken relationships. It is not lack of direction. It is not lack of unity or lack of church growth or frustration. All of these things are true, but at the end of the day, the result of sin, he says, is death.

And he's been pounding this over and over again, all the way up to chapter 7, Romans 5.12. "Therefore, just as sin came into the world through one man, death through sin." Sin didn't just come in and then says, "Ah, they just messed up everything. Everybody's so selfish." He said, "No, death came in because of sin." Romans 6.16, "Sin ultimately leads to death." Romans 6.23, "For the wages of sin is death." Romans 7.13, "It was sin producing death in me." Romans 8.6, "To set the mind on the flesh is death." Over and over again, Paul has been trying to convey this message.

Sin is not simply a mistake. The consequence of sin is not simply frustration. It's not simply broken relationship or even bad marriage. All of these things are true, but he says, "Sin equals death." And he wanted to convey over and over again, not only is it utterly sinful, not only is sin utterly sinful, it is utterly sinful because of the consequence of this sin.

In Romans 8.1, he says, "There is therefore now no condemnation for those who are in Christ Jesus." Now, if he says that, and then the rest of chapter 8, he doesn't bring up sin anymore. He just says, "Well, I mean, you live the way you live, but thank God there's no condemnation for those who are in Christ Jesus." That we're so eager to jump to no condemnation that we forget that God has challenged and called us to a life of repentance.

He says in verse 13, "For if you live according to the flesh, you will die." This is after he said there's no condemnation for those who are in Christ Jesus. So we may read that superficially and say, "Well, is Jesus saying then that if we don't live righteously, you have to somehow earn your righteousness to get into heaven?

Is Jesus or is Paul changing his mind?" Of course not. God is not contradicting himself. He says what he's saying because the greatest evidence of the life of the Holy Spirit is changed life. If you continue to live in sin, it may be evidence that there is no Holy Spirit in you.

The greatest evidence of a changed life or a salvation and repentance is a changed life. That's why he says, "If you live according to the flesh, again, you will die." He didn't just deliver us from the consequence of sin, but also the power of sin. And let me illustrate what Paul is trying to say.

I had a friend whose younger brother started to get hooked on crack a long time ago. So it was by the time I was a freshman or sophomore in college and his brother was junior or senior in high school. And this is when crack cocaine just started coming in.

And so his younger brother, he wasn't a Christian, he attended church every once in a while, but he started doing crack. And so initially, we didn't take it that seriously because we knew a lot of people who did drugs at that time, going to parties and getting drunk and all that.

But his brother just kind of got carried away. And every month, every time I would go to his house, his brother would be more and more disconnected. And there were some days I would come to the house and he would be sitting out in the living room, just staring out into space.

We would try to engage him, "Hey, David, what's going on?" And he wouldn't be able to hear what I'm saying. He just kind of engaged out. And so his whole family was concerned, but his family was going through all kinds of trouble at that time, and they really didn't pay much attention to him.

Well, six, seven, eight months passed by, and I asked my friend Charles, I said, "Hey, Charles, what's going on with your brother David?" And he said, "My brother got so deep into, so hooked on drugs, "eventually it fried his brain, that he got brain damage." So I, again, went and talked to Charles and he said, "Well, he's not completely not there, but something's off about him." And ever since then, again, when you try to have a conversation, you can't hold a normal conversation with him because he got so deeply involved with drugs.

Now we can look at that and say, "Well, but thank God he never got arrested." He never got arrested because he never paid the penalty of doing drugs. See, to say that we've been delivered from the penalty of sin, and not the power of sin, is no different than saying, "You know what?

"Just let's make it legal. "Let's make doing drugs legal, so there's no penalty for drugs." But the consequence of doing drugs is still the same. There's a reason why the government passed a law forbidding drugs. Because of what it causes, because of the danger of it, and what it leads to.

To simply say, "Well, thank God that the penalty of sin is no longer on me," while the consequence of this sin is still reaping havoc in our lives. That is not what the Gospel is. The Gospel has delivered us not only from the penalty, but the power, the destructive force of sin.

And that's why he says, "If you continue to live in sin, you will die." So we need to know what sin is, that it is utterly sinful. The consequence of the sin. And that's why we are challenged to battle the sin. We need to know that we have been given the power to battle the sin.

That's the third point. We have been given power to battle the sin. He didn't simply say, "Hey, you ought to do this," and then left us frustrated. Which I know a lot of people feel. Like, "Okay, you know, I've been wrestling and struggling with these things. I haven't conquered it." So you just kind of accepted it in your life, and that you're going to live a certain way.

But that's not what the Scripture says. Let me read another quote from the book, "The Mortification of Sin." It says, "Man may easier see without eyes, speak without tongue, and truly mortify one sin without the Holy Spirit." Another quote, "Mortification from self-strength, carried on by ways of self-invention, unto the end of self-righteousness, is the soul and substance of all false religion in the world." In other words, if you try to conquer this flesh by your own strength, it will just lead to frustration.

And that's clearly what Paul says. The difference between chapter 7 and chapter 8 is the Holy Spirit. The difference between having the power to live righteously and being stuck in sin is the power of the Holy Spirit. And that's why Paul says in 1 Thessalonians 5, 19, "Do not quench the Spirit." The word "quench" basically means to frustrate the Holy Spirit.

If you notice the language that talks about the Holy Spirit, it's always in the context of the Holy Spirit already at work in you. He doesn't say the Holy Spirit is hiding under a rock somewhere, so if you lift enough rocks, you're going to find it. Or maybe if we sing the right songs, maybe if we yell when we're singing, instead of being quiet, sing certain songs, maybe if we dim the lights, maybe if our prayer meeting was more engaging.

All of these things are very superficial. The language that we see about the work of the Holy Spirit is it is already working in us. So when he says, "Do not quench the Holy Spirit," it means to resist the Holy Spirit, to frustrate the Holy Spirit. How do we frustrate the Holy Spirit?

Well, Colossians 3, 1-4. If you remember, the primary work of the Holy Spirit, Jesus says in John 14, 15, and 16, he says, "The Helper is going to come, whose primary work is to help you, that Spirit of truth, he's going to come and remind you of everything that I have said, everything that I have said, he's going to remind you of that.

And then he says he's going to convict the world of sin and righteousness." So we talked about the work of the Holy Spirit primarily is to bring us to a dynamic relationship with Jesus Christ by reminding us of what he has done and who he is. So there's only one mediator between us and God, which is Jesus Christ.

But there's also a mediator between us and Christ, which is the Holy Spirit. So the Holy Spirit is to come and bring us to repentance, remember? Repentance is to change our mind, to renew our mind, renew our thinking. So Colossians 3, 1-4. "If then you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God.

Set your minds on the things that are above, not on the things that are on earth, for you have died and your life is hidden with Christ in God. When Christ, who is your life, appears, then you will also appear with him in glory." How do we quench the Holy Spirit?

How do we frustrate the Holy Spirit? If our mind is constantly engaged in a thing that has nothing to do with God. Now there are things that are clearly identified as sin. You're watching pornography, lying, cheating, all of these things are clearly identified as sin. And all of these things frustrate the power of the Holy Spirit that is already working in us.

But I think the primary thing that we wrestle with is constantly being engaged in our mind of things that have nothing to do with God. That's what quenches the Holy Spirit more than anything else in an average person. Is constantly engaged in things that have nothing to do with God.

Now I can start naming what they are, and we're all guilty to a certain level. But if the Holy Spirit's work is to constantly cause us to remember the things of Christ, then quenching the Holy Spirit means to frustrate that process. To engage our hearts and our mind in seeking after things that have nothing to do with God.

It may not be sinful. No one could cause you, if anybody points any of that to you, your first response is, "Oh, legalism. Danger of legalism." So we're so afraid to challenge people of these things because of this all-encompassing word, legalism. But the primary way that we frustrate the work of the Holy Spirit is to constantly seeking and engaging our minds with the things that have nothing to do with God.

The second thing that we're taught about the Holy Spirit, Ephesians 4.30, it says, "Do not grieve the Holy Spirit by whom you are sealed for the day of redemption." So let me ask you. It says, "Do not quench, do not stop or frustrate the work of the Holy Spirit by constantly seeking after things that have nothing to do with God." Do not grieve the Holy Spirit.

Can you grieve furniture? Of course not. Can you grieve this table? Can you grieve the weather? No. You only grieve something that's a being, that has emotions. The word "grieve" basically means a cause to mourn or to sadden. The reason why it tells us not to grieve the Holy Spirit is because the Holy Spirit is a being, not an "it." It is not some Mother Nature, it's not some independent power.

It is a being. That's why we say He's a third person of the Holy Spirit. We have a tendency to look at God as an "it." I know we call Him Father, I know we worship Him, and I always say we adore Him, all this stuff. But emotionally, we treat Him like an "it." If we treat our friends anywhere near the way that we treat our God, you would have no friends.

Let me illustrate what I mean by that. If you make an appointment with God, and you say, "Let's meet at 7 o'clock." And you say to Him, "OK, let's make it 7. But just in case something, I don't want to commit to that yet. Just in case there's a Boba sale going on, and they happen to be at 7 o'clock, I don't want to commit yet, but just in case.

Just in case a friend comes from out of town, and I don't want to commit to it yet. So what I'll do is that at 6.59, I'll let you know." 6.59. What if every time you make a commitment, commitment, appointment with God, and that's what you say to Him, eventually you wouldn't have any relationship?

Imagine if you did that with any of your friends. Like, "Yes, yes, let's meet together. We haven't seen each other. Let's connect. Let's make it Tuesday at 8. But let's just keep it tentative. Keep it tentative, just in case. Just in case I had a burrito the night before, and it wasn't fully digested, and I need to sleep a little bit longer.

Just in case there was some good program that kind of ran late. You know what I mean? And I hung out a little bit. Just in case. I'm going to be there. But just in case something happens." Imagine if we did that, what kind of relationship that we have with any friend.

Not only would you not have friends, you would have negative friends. You have other friends who will hear about your flakiness, and they will never want to be friends with you. I remember when this really hit me as a college student, because I would make appointments with friends. "Hey, let's meet together at the prayer chapel at 6 in the morning, and then we'll pray and do quiet time together." And I remember thinking at that time, "I wonder how God feels when we make this commitment we don't follow through." If He's a being, because I know how I would feel if my friends treated me that way.

And I remember thinking, "Wow, you know, I say, 'I'm going to meet with the Lord at this time, and I'm going to pray,' but it's always just the last priority. It's always number one on paper, but it's always last in priority." The reason why it says not to grieve the Holy Spirit is because He has emotions, not to sadden or to cause Him to mourn.

Because the work of the Holy Spirit is to bring us to Christ, and we're constantly just kind of like putting Him on the side. Do not quench the Holy Spirit. Do not grieve the Holy Spirit. Do not sadden Him by the way that we just kind of put Him aside.

You know what? We spend all our time thinking about everything that has nothing to do with Him, and then just like ready, you know? And then when He doesn't answer our prayer, all of a sudden, like, our God is even real? And think about all the other time we just completely ignore Him, and that one time we prayed and God seemingly didn't answer at the time that we wanted Him to answer Him.

He's like, "What? This is a loving God?" Imagine if we did that with any of our friends. What kind of relationship would we have? Rather than quenching the Spirit and grieving the Holy Spirit, it says in Ephesians 5, 17, "Do not be foolish, but understand what the will of the Lord is, and do not get drunk with wine, for that is debauchery, but be filled with the Holy Spirit." Be filled with the Holy Spirit.

To be filled with the Holy Spirit basically means to be consumed, not to dabble in it, not to spend your extra time on it. Make it our consumption, absolutely consumed. It is a strange thing in our culture that when somebody is on fire for God, what's the first thing that we say?

"Are you going to be a pastor? Are you going to go to missions? You should be a seminary teacher." Because as soon as somebody is passionately consumed with the things of God, you can't be one of us. You should join that group, the on-fire group. This command is for all Christians.

All Christians are called and commanded to be filled with the Holy Spirit, to be consumed, not just dabble in it on Sunday, not just study it on Wednesday, but to be consumed. Because the only way that we can conquer sin is when we are controlled by the Holy Spirit, consumed by the Holy Spirit, not just dabble in it, not just take a taste of it, but feast.

That's what that means, to be consumed in the Holy Spirit, not just like, "Oh, I did my quiet time in the morning." The whole purpose of why we are challenged to do quiet time is because I have a tendency to forget. The only way that I can consume my mind and heart with the things of God is to come early in the morning to be reminded of the things of God.

So not simply to say, "I did it in the morning," so that I can all day long think and meditate on the things of God. Why it's not just Sunday, but Monday through Sunday, so that I can be consumed with the things of God, day in and day out.

Because only then can I know the power of God. Fourthly, know that God commands us to do this. He commands us. Not only did he give us the power in the Holy Spirit to conquer sin, he says he commands us in Romans 8:13, "For if you live according to the flesh, you will die.

"But if you live by the Spirit, "you put to death the deeds of the body, and you will live." Put to death the deeds of the body. That's a command, that's an imperative. That you have to actively pursue putting to death sin. Not passively waiting for something to happen, or somebody to come into our lives.

Everything that you need for a life of Godliness has been given to you. But sometimes we wait passively thinking and hoping that God will do something that maybe God is waiting for you to do something. (buzzing) Maybe that's why we're frustrated. We're sitting here waiting for him, and God's sitting there waiting for us.

He commands us to kill sin. Knowing how to put to death sin for it is, knowing the consequence, knowing that he's given us the Holy Spirit, knowing temptation has eaged you to put to death sin for all men, but with temptation, he will provide a way of escape. Which is just really, really powerful.

And now he says, "Put to death sin." Actively put to death sin. (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (voices overlapping) (engine revving)