And you will notice on your packet that the passage has been shortened and namely it's because the second half of what I asked you guys to look at in preparation for this study, I'm going to be preaching on Sunday. So I have an opportunity to teach on Sunday and I just decided to teach the next section of the passage that we're studying.

But before we jump into the passage that we're studying, I wanted to do some review with all of you. And so I've got some blanks on that first section, right? That last time we read, starting from verse 13, there was a therefore and a series of commands for us.

And I summarize that as this is the high calling of God, that perhaps counter-cultural, counter-intuitive, and counter to our own expectations, our God has laid forth expectations even in the midst of some of the most dire circumstances. So please help me fill in some of these blanks. We begin with number one, that we want to, the command was, "Hopefully in the," did you say future grace?

Great. So, future grace, and the grace that is going to be revealed, right? That we want to set our hope, not kind of, maybe not hopefully, maybe hopefully this will happen, but actually hope fully and completely, okay? Number two, what's the blank there? Sorry, one more time? Thank you.

Oh, sorry. Preparing our minds and being sober, okay? Preparing our minds and being sober. Then number two, sorry, the blank there is, "Be holy in all your conduct." Okay, be holy in all your conduct. Overcoming, and this might be a little bit tricky here, there's two blanks, overcoming blank and blank.

Good, passions and ignorance, right? Overcoming your passions and ignorance. These are the two things I said are great hurdles for us. Where one, even in the Old Testament, this insatiable desire for more and covetousness has always stumbled the people of God, but what's more God laments saying, "My people suffer and die for lack of knowledge." They don't get it.

Number three, the blank there is? Fear. Conduct yourselves with fear. Conduct yourselves in every way with fear. We talked about how when we have an accurate view of God, there's going to be this perfect balance where because God is God, the Heavenly Father, so merciful, we're going to run to Him, but because God is God, the Heavenly Father, we're not going to just simply flippantly take His grace for granted.

We're not going to offend that grace, but rather we're going to have this balance of fearing Him, and at the same time being embraced by the grace that He offers. All of this, remember all of this, is empowered by how great a salvation we have. The first major section in how Apostle Peter encouraged those who were suffering, those who were at a loss, said, "Look, look how what a precious treasure you have, and this is why you rejoice, and this is why you still have hope." And then he gives these commandments, "And therefore, the expectation for you is high, because you've been given so much." That's where we're at, and we're continuing on with the next two commandments of high calling of God for those who have been given so much in the grace of the Lord.

Let's take a moment to read the section. I'll read it for us, starting from verse 22, all the way down to chapter 2, verse 3. And he says, "Having purified your souls by your obedience to the truth, for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again not of perishable seed, but of imperishable, through the living and abiding Word of God.

For all flesh is like grass, and all its glory is like the flower of grass. The grass withers and the flower falls, but the Word of the Lord remains forever. And this Word is the good news that was preached to you. So put away all malice and all deceit and hypocrisy and envy and all slander.

Like newborn infants long for the pure spiritual milk, that by it you may grow up into salvation, if indeed you have tasted that the Lord is good." Let's take a moment to pray. Our God, we continue to just ask for light as we approach your Word. God, we ask for your Spirit to help illumine and continue to make sense of the Scriptures to us.

But more so than that, that you would provide conviction, that God, we would be deeply affected by your truth. We thank you in Christ's name, amen. Okay. What I'd like to do is begin by taking the first section, verse 22 and 23. And it's pretty simple. Everything in the passage is pretty straightforward.

But there is a device that you can use to continue to retain, have a mechanism for you to have that truth really hit you. And that again is by way of diagram. So lesson one, I said I tried my best to use the PowerPoint, but it was like, fail.

So I just kind of gave up on the PowerPoint. And I decided to handwrite something and then show it to you the way I do it, right? The verse simply reads, "Since you have been in obedience to the truth, purified your souls for a sincere love of the brethren, fervently love one another from the heart." Okay?

And I read both ESV and NASB now. When you look at this, it begins with this clause, "Since you have an obedience to the truth, purified your souls for a sincere love of the brethren." That's a long sentence, like a long phrase. But that actually isn't the main verb of the sentence, the standalone verb that I've been so frequently talking about, right?

So you don't have to do this to every single word because again, as we're working in the English, sometimes things are a little bit out of order. But what helps me is to put the main clause, the standalone clause, what's called an independent clause that does not depend on another clause to exist, right?

Doing grammar now. I put that at the very beginning to show me that that's what everything is kind of attached to. So I have it there on my little diagram, the command, "Fervently love one another." And honestly speaking, I can even take a moment to make a simple observation.

I have an adverb describing this command to love, and I ask a simple question. How does Apostle Peter, how does the Word of God, how does my Father expect me to love? And that is fervently, right? So I drew a little arrow over. And the next one is this idea of from the heart, from the heart.

So guess what? I can make a little mini sermon, how to love fervently from the heart. And as I try to unpack that more, I can retain, this is how God expects me to love, right? But the passage obviously is much longer. And again, Apostle Peter is using one of these kind of methodologies, having these long run-on sentences to emphasize the command.

He's using, you'll notice that with each command, he has various pieces attached to it. By what power are you going to do this command? And how do I want this to be seen? So these are just observations you can make. So if you'll notice, I take the next little phrase, "Since you have purified your souls," and I just put it under, first initially not knowing where to put it.

But clearly, this idea of, "Since you have purified your souls," connects to the idea of love. And it's a reason, you could almost rephrase it like, "Because you have been purified, love each other fervently." Right? So here I can just make a simple case of, "Here's a reason, here's a reason for your love." And then, the other phrases, the dependent clauses, start to define more so the purification that is true of us.

So again, I'm not going to go over every single piece, but what I do is, I first draw out, or I guess write out the phrase, and then I ask the question, "What does this phrase modify?" And as I make that connection, I have to ask, "What is this relationship here?" Right?

What is this relationship? So this is typically how I try to diagram each section of the Bible that I preach, or that I just try to study at home. And honestly speaking, once I do this, I can see very clearly, or at least see the relationships at a glance.

So again, I see, "Hmm, like he's giving a command, he's giving a reason, and how it's supposed to look. What's the grounds for this?" What's the motivation for this? And that's where I get, essentially, the points that I preach, or the points that I try to retain. "This is why." Okay?

I just wanted to show you, because I felt like in Lesson 1 and 2, I didn't do a good job of showing you how I diagram things. Do you guys have any questions about that? No? Okay. Then let's continue with some of these questions. First here's a toss-up. The easy one.

What does God expect, and what is His command? Right? Let's just answer that together. He just wants us to fervently love from the heart. Now I want us to think about that for a little bit. Okay? In one sense, this is a command that's very difficult to do, is it not?

Because it's one thing, let's say for example, if I was to ask you, like, "Man, there's this guy who's been left out of the circle, so to speak. He's on the outskirts. Can you go pick him up? Can you go and just invite him to something? Can you go and do a task?" That's one thing.

But it's entirely another thing to say, "Can you from the heart, sincerely and fervently, go love this man?" Right? And the difference is, there are tasks by which we can perform and do as an objective, as a goal. I just want to do this, and ba-lam, I loved him.

Right? But this idea of fervently, from the heart, has this idea that from the inside out, both inclusive of the internal and external, you're to love. What's more, that adverb, fervently. In the Greek, it is a very descriptive term, where essentially, if you take your muscle, you take your arm, and you stretch it out, and you start feeling that tension, that's what it's talking about, stretched out.

So the idea essentially is to the limit. And fervently kind of makes sense here. It's just like, there is a sense in which it's going to be uncomfortable loving, or like I guess trying your best to really care for an individual, because the expectation of God is you do it to the point where you almost feel like you're at your max.

So it's kind of an understatement for us to be like, "Yeah, these are general high callings of God. Yeah, they're actually really high callings of God." He expects not just simply external performance, but he also desires our internal heart to stretch itself to the love of the brothers and sisters around us.

Now to us, my question would be, does that strike us as impossible? Does that strike us as like, "That's too hard for us to do." I just kind of want to make a quick segue as an application. It's like, there are those of us who sometimes when we have a certain emotion, it's one thing, yeah, you could ask me like, "Hey, just stay calm and don't say anything." Okay.

Right? But it's another thing to be like, "Just change your heart." Do any of you guys feel that way sometimes? Where the command to just change your heart seems almost impossible? Right? Because then someone can come back and say like, "Man, I can try my best, but seriously, if my heart's not in it, how do I do that?" Now before we say to ourselves, "That's impossible." Right?

Let's make the first observation, but the scripture is commanding us here. Not simply to go serve a plate. The scripture is commanding us here to have a certain heart. Right? So this is a challenge to our expectations. This is a challenge to maybe what we're accustomed to. That even if we feel like it's impossible, this is yet an expectation found in scripture.

Now let's move on and we're going to continue to get the idea more so of what God is expecting of us. I want us to take a moment to discuss in our group, the two questions are, why does God expect us to love? And if you would, just take time together to fill in what do you find as reasons that this passage gives in verse 22 and 23.

And then I asked you guys as a homework assignment last time, can you explain how being born again from an imperishable seed implies the command for you to love? So it's kind of like, he's making the case like, "You've been born of this imperishable seed, now love." How does that connect?

Okay? So please take just a couple minutes to talk about that. Okay. I hope you guys had enough time there. Good. Well, let's walk down together to answer or fill in some of these blanks first. So these are just, again, observation exercise, taking time to observe what are some of the reasons.

Verse 22a, what did you find as a reason to love there? Thank you. Okay. Purified. So again, sometimes observations, I know it's like so obvious and it's meant to be. When you first do your observation, before you start interpreting, it's good to just list off what do you see?

So don't be afraid to just say it because I know I'm asking for the obvious. Okay? So, but being purified, essentially he says, "You have been purified." What's the passage here? Okay. In saying, "In obedience to the truth purified your souls." Right? That that in of itself is a motivation to love.

So the whole idea is by the cleansing of your heart, right? By the divine work of sanctifying you, this is a grounds for you to have the ability to love. Okay? Verse 22b, this might have been a little bit more tricky. What did you find there as a reason to love?

Okay. So good. I'm going to put together this idea of obedience to truth. You could actually like kind of dissect it more, so to speak. So the whole idea is if you're conforming to the truth, then you should be loving. Right? And then I had another one, which is the whole idea of when he says in that passage, "For a sincere love of the brethren." Whenever I see the word "for," I'm actually thinking like this is a purpose.

This is an end or a goal or a result or whatever the relationship there might be in context. And I'm sitting here thinking, okay, so first we had this is your grounds, you've been purified. And then the other thing is because you've obeyed, so in consistency with the truth and then in consistency with God's purpose.

And then lastly in verse 23, we have, because you've been born again. Right? This is to say that your love will be consistent with rebirth. Your love will be consistent with your new life. Right? Your love would be consistent in your new life, new life with Christ. So there I could have, we could have actually sat and just kind of dissected it even more, but we have some clear ones.

I know we had three blanks, but I just listed four. But we have several different reasons and cases by which we're supposed to love because of these foundational things. Because of what's spiritually true, what God has done for us, because what's spiritually true with the truth, because what's spiritually true in our faith, because the spiritual is true by the rebirth, our new life.

Now in asking the question, okay, so how do all these connect though, especially this idea of the fact that you've been reborn, not by a perishable seed, but by an imperishable seed. How does this connect with the other? How does this motivate and move you to say, yes, that's right, because of his imperishable seed I should love.

How does that empower you? Let's make sense of that. Well I'm going to kind of walk with us with several steps of thinking about this. Okay? So I just finished saying, look, you've been born again, not by perishable, but imperishable through a living and enduring word of God. And then if you look just down, you'll see that he starts quoting the Old Testament passage.

And that passage comes from Isaiah 40 verse eight. Let's all take our Bibles and turn there. Okay? So, in asking the question, how does that truth motivate us to love? We have to look at how does he use his proof, his evidence for it. And here, this is the passage I want to start reading from.

Let's just start reading from verse six and I'm going to work towards verse nine. He says, a voice says, cry. And I said, what shall I cry? All flesh is grass and all its beauty is like the flower of the field. The grass withers, the flower fades when the breath of the Lord blows on it.

Surely the people are grass. The grass withers, the flower fades, but the word of our God will stand forever. This is where it comes from. And then verse nine, go up to the high mountain, O Zion, herald of good news. Lift up your voice with strength, O Jerusalem. Herald of good news, lift it up.

Fear not, says the cities of Judah. Behold your God. So in context, what he's highlighting is the power of the word. The power of the word, perhaps we underestimate, perhaps we don't appreciate as much, but this incredibly powerful word that never fades, that never perishes, but it is imperishable, immortal, so to speak, is that which has given you new life.

So he's going back to the same theme and concept that I asked you guys the question of, do you see this kind of theme? There's this running theme, look at what you have, look at what you've been given. And once you realize the power in which what you've been given, it should motivate you so that now when you say, oh, I don't know if I can love, he's saying, yes, you can.

Why? Because it's given you so much. Think about the power that is contained in the word. You think about, maybe it doesn't connect for us, but you think about what's really powerful. Every time you see one of those cheesy movies, whether it's like Wolverine, Kung Fu Panda, the villain, what are they always pursuing?

What are they pursuing? Immortality. You know, like they don't want to die. Well, the fact of the matter is saying, look at the word. Everything, all flesh, everything created, the field that's beautiful, the hills, the mountains, the armies, they all perish. But the word of God stands forever. It never goes and comes back void.

It's powerful. It will last. And through that imperishable word, it's given you life. And when it calls it a seed, it's saying, this is the source. This is the source by which you have life. And how do we all make sense of that then? For us, God is expecting us not to be a people of like, man, these people are being mean and these people are so stubborn and it's frustrating and it's so hard, but I'm going to try.

He expects us to be people who have so much love to give. Because we've been given so much power, so much grace, so much in terms of the wealth of the source of life. That's what he's saying. That he wants you to be those individuals where you're not looking at the person saying, that's impossible.

See, it depends on your perspective. All day today I've been thinking about fences and I watched a YouTube video about how to build a fence. It was so funny because this guy was like, lay down your one post at one end and lay down your other post at the other end.

And then you eyeball it to see if it's straight. And I'm just like, are you serious? You know, if I close this eye and then if I open that eye, all of a sudden it's not straight. Have you ever done that where you're like looking at something and if you, depending on which eye you look at, it's not straight.

It's so funny. Well, the fact of the matter is when we have a hard time to love, we're looking with the wrong eye. We're looking at the person and say, I don't know if I can love you. God expects us to look at what we have and say, I have so much love to give.

I'm not even looking at you. Right? That's how we do it. And I see it's so interesting. You know, I don't know why every time I was thinking about this, I thought about like the previous older Korean generation. It's sad, but they have a lot of marital strife. The people they're supposed to be in so love with covenant relationship.

They have a lot of marital strife, but without fail, a lot of Korean parents will die for their kids, will pay for whatever the kids need. They'll sacrifice their old, they'll work years without ever taking a rest and they'll just love on their kids to the point where it's not even healthy anymore.

Right? So it's like spoiling the kids. I'm just saying like, why is that? Why is the discrepancy? You've got so much love to give. Why can't that happen here? They're just looking with the wrong eye. They're looking expectantly at the other person thinking like, why have you done for me?

Look at what you're expecting me to do. And they're looking at the kid like, I've got so much to give you. Right? So when we say, I don't know if I can love that person, maybe it's not even just looking at the wrong eye. Maybe it's just truthfully, we're not willing.

If we are Christians, we have such a power. We should have a wealth of love to give. That's how the scriptures describe us to the point that in first John, the scriptures say, apostle John says, if you say, you know God, but you cannot love your brother. The two are so intertwined.

I'm going to say you a liar. You probably don't know God because God is love. And if you say you know him to a degree where you have the wealth of his grace and you have the wealth of his love, then you have so much love to give. How can you say you can't love him?

So this is challenging for us. It's the high calling of God that although it feels like we can't, we have to remember the grace we've been given. And we have to challenge ourselves, man, if I really know the power of the word and seed given to me, the truth of the gospel given to me, then I have now a wealth, well of love to dig into and love the people around us.

Amen. Okay. So then that's the first command that we're looking at today of the series of commands that we should love one another fervently from the heart. The next segment we have, we can just summarize it by calling it long for the word. Okay. Excuse me. The commandment is there.

Let's take a moment to read that together or I'll just read it for us. This is verse one through three of chapter two. And he says, therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander like newborn babies long for the pure milk of the word so that by it you may grow in respect to salvation if you have tasted the kindness of the Lord.

Okay. So we have multiple things happening here. Again, if you were to ask what is the main independent command, it's to long for the word. But prefacing that command, he has this idea of constantly be putting aside all and he gives us a list. Right. So let's talk really quickly about what do you think it means to be putting aside something?

Okay. Putting aside something. I love the way that NIV puts it. He's like, rid yourself of this. Okay. Because that kind of emphatically captures the sense of the word. The word really talks about like when you have a filthy garment that you just take it off. You know, for example, if you guys, you know, sometimes like there's this like insect or spider and like, you know, just take it off.

You know, in the long time ago when they had baptism ceremonies to even kind of symbolically the gesture, they would have people wear dark robe and then before they get baptized, they take it off. And then when they come out, they give you like a white robe that the church gives you.

It's really symbolic. You know, our church just gives you a cool BCC shirt, you know. But back then they made it like a drama so you can see like I'm putting off the old, putting on the new. And that's the whole idea. Now I just want us to think about that for a moment because here's this idea for us.

He's saying before I even tell you to long and receive the word, we have to do a put off, put on. Right. Put off, put on. So here's this question, you know. Do we put off of the things that are contrary, especially to what we just talked about, things that are contrary to love?

You know, I remember when I was in college, I had a wildly germaphobe roommate. Have you guys ever lived with one of those? Wildly germaphobe. So he'd be one of those guys who use chopsticks to eat snacks so that his fingers, dirty fingers don't touch the keyboard and stuff.

I'm like, wow, that's another level, you know? And then if you want to go over and talk with him and then you go sit down, he's like, what are you doing? I'm like, I'm sitting down. But it's because I'm in my regular clothes. He's like, you sit on public places.

You go, you know, sit, sit at the school and all this kind of stuff. And one time I made the mistake of putting my backpack on his bed. Oh, he just like, do you know me? I know you put your backpack on the floor, you put your backpack here.

He's like, calm down, man. Never talking to you again. But the whole idea is, I mean, even though that's an extreme, but I'm bringing that up because he would demand, put that somewhere else. You better change or whatever it may be. But sometimes we do stuff like that where, I know some of you guys do this, you guys play basketball, you go out to dinner with your friends, you come home, you're all tired, so you're like, forget it, I'm going to bed.

Right? I've done it. I know you've done it because you're shaking your head. Sometimes you do that when you get all like lazy or whatever. So gross. But then can you imagine it's not just playing basketball and you're all still sweaty. But if you're working out in the field, you got mud on you, you're working with chemicals or something, you had to church clean day or whatever, you're like cleaning the bathroom, you just go home and you just jump in your bed.

Would you do that? No. Sometimes analogies don't work. You guys do this stuff and I say you shouldn't. All right. But it just rationally makes sense. There are things that we have to take off in order for us to really take upon what God is desiring for us. And here again, I want to make a mention, as I sat there observing and as I sat there thinking about it, he's talking about things where again, it's not simply external behavior modification.

Just give it a try, man. Just say the nice thing. I mean, you can because externals matter too. But here he's talking about internal ideas when he starts listing the stuff that we're supposed to take off about malice, deceit, hypocrisy, envy, and slander. I want to ask you this question.

As we take a look at this, do you see any commonalities or maybe patterns or like same category when we talk about malice, deceit, hypocrisy, envy, and slander? Well, let's first do this. Let's first take this laundry list and let's go down and describe each one of these. And as I do it, I'll commend every single one of us to take a moment to do one of those laundry list evaluation of my heart.

Do I struggle with this? Okay. So let's begin with malice. Let's begin with malice. Well, the English dictionary, I just looked it up on the online. It just means a desire to harm somebody. Right? The Greek term is really general. The Greek term, like it's used many, many times in the New Testament and it refers to like just general wickedness and general like, you know, treachery and evil.

But the English dictionary says when you have a desire to inflict harm on an individual, then you say someone has malice. Right? And when someone like, you know, playing basketball and then they throw elbows, whatever, like dang man. And they're like, yeah, I didn't mean it. That's one thing.

But then when you say like, dude, that was malicious, right? You had the intent to harm somebody. And then, so there's this hard condition where maybe because of a vengefulness, maybe because of a kind of grievance where we want to get back at somebody, it's a very, very wicked thing.

And we have to catch ourselves when perhaps we would delight in the harm of another person. Right? And sometimes we do that. We have little ways where we do that and we have big ways we do that. We have big ways where we just lash out, we vent, and then we just rip somebody apart.

Or we have like cold shoulder days where we're like, I'm just going to make you feel cold and then you just turn it. You have lots of different ways where we want to inflict harm. That's malicious. Next is their deceit. Is there deceit where there's this manipulation, dishonesty. The Greek term is very vivid.

It means to bait somebody. It actually means to like have a bait on a hook and be like, come on. Right? But this again, I mean, although yes, it is an action of lying, deceit, but we realize that the heart that is deceitful has this selfishness that is desiring to manipulate the truth in order to get what we want.

That's why we lie. Is it not? Next there's a heart condition of envy. Envy. What we like to call the green monster. Right? When you look at somebody else's prosperity and then the immediate response is, what about me? You look at someone's prosperity and maybe it's not, what about me?

It's like, I can't stand to see that person do well. Right? Where it's a resentment of another individual's well being. And this often leads to a sense of bitterness. This often leads to a sense of resentment and a competitive spirit. Now there's a healthy kind of competitive where you're just trying to do your best.

Right? And the people around you are spurring you on. And then there's another kind of competitive where you're just like, I don't care if I step on your toe or your face, I'm getting above you. Right? That's a kind of competitive spirit. It's a competitive spirit that's in our hearts.

And then next, slander. Slander. Whether it be whispers of gossip, whether it be tattletales of like, oh, did you hear that? He did this. You know? Whether it be a desire to defame somebody. And then we know, scripture says in James, that our mouths, when we speak ill of people, it can cause more harm.

It can cause more harm than physical attacks. Right? I mean, truthfully speaking, how many people at church have been physically attacked by another brother or sister? And how many of you have been hurt because of things people said? These are the things that Apostle Peter, interestingly enough, pulled together and said, I want you to put your hope, I want you to sober your mind, I want you to be holy, I want you to, you know, et cetera, et cetera.

And he says, I want you to put this away. All this kind of stuff. So we go back to this question of like, but I wonder why he kind of lumped these together. And to tell it truthfully, there isn't no like, one explicit answer to that. But can you guys share a little bit of what you guys said?

What you guys talked about in your group? Or did I ask you guys to talk about this? Aw man. I'm not supposed to ask you to talk about it. Okay. Well does anybody want to just take a shot at it? Because again, there isn't like a specific right answer that the Bible is so explicit on on this.

But I just, I thought it was helpful to ask, like, why? You know, why limit these? Or not why list these kind of sins we need to put away? Or is there any commonality? Yes. Well, the commonality is that they're inflicting harm or retribution on someone. That would be something that would be very tempting for them because of how unjustly they were persecuted by people around them or near them or their followers.

And so I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question. I think that's a good question.

I think that's a good question. I think that's a good question.