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It is a pleasure and a stimulus, gentlemen, to be with you here once again. I have heard great reports of your sessions in the year that's passed. The Sanhedrin has decreed that I shall be with you, God willing, today and in a fortnight's time, that is on September the twenty second. Thereafter, the, uh, sessions will improve when other speakers come along. Uh, it is the hope, perhaps, that I nurture in my own heart, privately, that I shall be back with you again to complete the studies that we begin today.
This week and next week will see us launched on a study of the Gospel of John, but we have no hope of completing it in those, uh, two Saturdays. But without further ado, let me tell you what I now propose. The Gospel of John is perhaps the best known and the best loved of the four Gospels, if not the best loved of the books of the New Testament. So I shall pre- be presuming a great deal of knowledge on your part, uh, as to the detail of the book.
I shall begin by looking at the book's basic structure, so that we may see what message it is that John, uh, uh, in general, uh, designs his gospel to present. And when we have looked at the structure as a whole, we can begin, uh, to study in more detail the first major section of the book. For practical purposes, then, I shall not begin by studying what is called the prologue and then the preamble to the book.
They both constitute an exceedingly profound, uh, passage of doctrine, and we shall come back to them, God willing, in a later section. I want now to trace the major structure, not that I impose upon the text, but which John himself has written down. Now, sometimes it is said to me, there are people will comment to me, we could never have seen what you see in the, in the New Testament. Today, gentlemen, I wish to make sure that you see it, and that you see it for yourselves.
And therefore, I shall be asking you to turn to and trace the references that now I give. So let's begin looking at chapter two verse twelve. Chapter two verse twelve. After this, he went down to Capernaum, he and his mother and his brothers and his disciples, and there they stayed not many days. This remark comes at the end of the description of the miracle performed at the wedding of Cana in Galilee.
But it is a device that ancient authors use to close one section of their book and then to introduce another. You will notice that in verse twelve we're told that he went down to Capernaum, who accompanied him, but he didn't stay there many days. We are not told what he did, or what he said, or whom he visited, or what happened. This is just a general remark, important geographically, no doubt, but it signs off the prologue and the prelude, and thus divides that from what now is going to be the main topic of the book.
So thus we begin in verse thirteen, and the Passover of the Jews was at hand, and Jesus went up to Jerusalem. Having made that remark, John now tells us that at Jerusalem, he found in the temple, verse fourteen. And we shall remember at once, of course, that the temple was in Jerusalem. Look at verse twenty three. Now, when he was in Jerusalem. You won't forget, will you, that he's gone down to Jerusalem.
And after all the hustle and bustle of the cleansing of the temple is over, this is John pointing out he was in Jerusalem. You know, I just told you he was in Jerusalem, so don't forget he was in Jerusalem. And while he was in Jerusalem at the Passover during the feast, we should have noticed as we started that the reason for going down to Jerusalem was to attend the feast of the Passover. And now the verse repeats that he'd gone down to the, uh, Jerusalem at the Passover during the feast.
Many believed on his name. He didn't commit himself to them for the reasons given, but there was a man of the Pharisees named Nicodemus, a ruler of the Jews. For accuracy's sake, gentlemen, we should notice that very frequently, not always, but very frequently in the Gospel of John, the term Jews doesn't apply to the whole nation of Israel. It means the people who lived in Judea. So we shall read in, uh, chapter seven when we get there, that our Lord walked in Galilee.
He didn't walk in Judea. Why not? Because the Jews sought to kill him. That is, the people who lived in Judea sought to kill him. It is not saying that the people in Galilee sought to kill him. That is a thing to be remembered, of course. He spent most of his time in Galilee. It was the Jews in Judea, and their rulers in particular, that sought to kill our Lord. Nicodemus was a ruler of the Jews, and we know well the conversation that proceeded between them, and have often read the comments that it would appear that John, the gospel writer, added to that story.
The conversation and John's comments go down to verse twenty one. Then notice verse twenty two. After these things came Jesus and his disciples into the land of Judea. And there he remained with them and baptized. And John also was baptizing. What is happening now geographically is that our Lord leaves the city and goes down to what we would call the county of Judea, in our terms, the region of Judea. John was also there in Enon, near to Salem, baptizing.
We're told of a conversation that then came to be between John and some of his disciples, you'll see, and that lasts to the end, virtually, of chapter three. We're in the county, in the area of Judea, near where John was baptizing and so forth, and naturally we have an account of John's conversation with some of his disciples. Now we come to chapter four. Verse one, wherefore, when therefore the Lord knew how that the Pharisees had heard that Jesus was making and baptizing more disciples than John, although Jesus himself did not baptize, his disciples did, Jesus left Judea.
Notice the remark. He had come down from Galilee to Jerusalem at the time of the Passover to celebrate the feast of Passover. He'd gone out of Jerusalem to the surrounding countryside, Judea. Now he begins his journey back to Galilee. And verse four informs us he must needs pass through Samaria. He's on his way back. And he must needs pass through Samaria for reasons, as one preacher put it, that, uh, began in eternity.
So he has this, uh, long conversation with a Samaritan woman. And eventually the woman went away, verse twenty eight, left her water pot and went into the city and says to the men, come and see a man that told me all things that ever I did. And so they went out of their city and were in process of coming to him. But before they got to him, and in the meanwhile, says verse thirty one, our Lord has a conversation with his, uh, disciples about various, uh, things, do you see?
So in verse, uh, forty, the Samaritans came to him, and they besought him to stay with them, and he stayed there two days. Verse, uh, forty three, and after the two days, he went forth from them thence into Galilee. He's been down to Jerusalem, into the countryside of Judea. Now beginning his return, he goes up through Samaria, stays a couple of days in Samaria, and then goes back into Galilee. Verse forty five, So when he came into Galilee, the Galileans received him.
Oh, but notice what follows. Having seen all the things that he did in Jerusalem at the feast. You won't forget, will you? He's been down to Jerusalem at a feast. Mm-hmm. They also went to the feast. He came therefore again unto Cana of Galilee, where he made the water wine. And the story is told us of a palace official who her son was ill and he came to our Lord, and our Lord healed him. And then we're told, you'll see, uh, in verse, uh, fifty four, this is again the second time, the second sign that Jesus did, having come out of Judea into Galilee.
You couldn't not see it, gentlemen, unless you read it with darkened spectacles or something. How could you not see it? John is telling us that our Lord went down to Jerusalem on the occasion of a feast and eventually came back north. John was interested in the, the journey. So with that journey now over, chapter five verse one begins. What would you suppose chapter five is going to be about? After these things, there was a feast of the Jews, and Jesus went up to Jerusalem.
And perhaps you protest to the inspired apostle and say, look here, John, you told us about that last time. Pray say something new. But no, the first journey to Jerusalem and back being completed, the very next verse tells you of another feast, and how once again he went up to Jerusalem. And out of his kindness he explains, now there is in Jerusalem, in case you haven't been to see for yourself, you'll see the gospel wasn't being written for Jerusalemites, but for people who will likely never have been in Jerusalem before, or ever.
Interesting phrase, therefore. There is in Jerusalem by the Sheep Gate a pool, and we're told about the miracle that our Lord did there, and all the conversations that passed between him and the authorities as a result of that miracle. That occupies chapter five. and in chapter six, after these things, Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. So chapter five, his second visit to Jerusalem on the occasion of a feast, and then back north, chapter six.
And chapter six is devoted to what happened up north, to the long sermon that our Lord preached, and to the two miracles, the feeding of the five thousand and the walking on the water. And so it comes to its end at the end of chapter uh six. Six. Story of the second visit to Jerusalem, and then back up north again, and what happened when he got back north. And that being concluded, pray mark how chapter seven begins.
See it with your own eyes, lest you think I have imposed it on the text. After these things, Jesus walked in Galilee, for he would not walk in Judea because the Jews sought to kill him. Now the feast of the Jews, the feast of tabernacles, was at hand. His brothers therefore said to him, depart hence and go into Judea, that thy disciples also may behold thy works which thou doest, and so forth and so on. Verse six, Jesus therefore said unto them, my time is not yet come, your time is always ready. The world cannot hate you, but me it hateth, because I testify of it that it works are evil.
Go you up unto the feast. I do not go up unto the feast yet, because my time is not yet fulfilled. And having said these things to them, he stayed still in Galilee. But when his brothers had gone up unto the feast, then he went up also. Chapter seven, therefore, resuming the major topic of the book, our Lord's visits to Jerusalem on the occasion of the feasts. The rest of chapter seven tells us of what our Lord said and did on that occasion.
So does chapter eight, continuing the story. And so does chapter nine. For chapter eight, he is in the temple, as in chapter seven. so he is in the temple again in chapter eight. As he passed by from the temple, chapter nine, verse one, he sees the blind man and gives him. In chapter ten, he is still at Jerusalem. Chapter ten tells us an interesting thing, verse twenty two, chapter t- uh, 10, it was the feast of the dedication at Jerusalem.
It was winter. The feast of uh, of the, uh, booths, the feast of tabernacles, to which he'd gone in chapter seven, happened at the end of the grape harvest, the bringing the ingathering of the fruits, the figs, the pomegranates, and the grapes. The feast of dedication is held, uh, later on in, in, in the winter time, in our December. You see, it's not a biblical feast. It's not mentioned in the Old Testament. It was another feast that had been added to record, uh, to celebrate the rededication of the temple and the altar after its defilement by Antiochus Epiphanes.
Now, whether the Lord left Jerusalem after the Feast of Booths and came back for the dedication, or whether he stayed on in Jerusalem, uh, uh, uh, uh, so as to take in also the feast of the dedication, we are not told. We just, John observes that in chapter ten he was in Jerusalem at the feast of the, at the time of the dedication. But when that was over, look at verse forty. And where he went away again beyond Jordan, unto the place where John was at the first baptizing. And that was fairly far north, probably at a place called, in ac- Greek, Betania, Betania, doze, was where he was at the first baptizing, and there he stayed.
So our Lord has gone down to Jerusalem, chapter seven. Now he returns north. Mm-hmm. So what will the rest of the gospel be about? It will be about the fourth visit to Jerusalem. This time it is different, very deliberately different. You'll see we were told in chapter seven that our Lord stayed up in Galilee most of the time because the people in Judea were sorting- seeking to kill him, that is the authorities. So when he went up, according to chapter seven, he went up secretly, and not with the crowd of the pilgrims.
He went up, as it were, in secret, not openly, because the authorities were waiting to arrest him. And he talked to the people in the temple and elsewhere before the authorities were able to catch up with him. But this time, the fourth and the last visit to Jerusalem, instead of going up secretly, he staged the maximum possible publicity for his fourth visit to Jerusalem. He did it by allowing Lazarus, his friend, to get ill and to die.
And though the sisters sent him a note, presumably up north to where he was, and they lived down south at Bethany, not all that far off Jerusalem. They sent him a note, but he didn't go until de- Lazarus was dead and buried. And there he raised the dead, do you see? And, uh, uh, the thing became known, of course. So people went and told the Pharisees. And we're told at the end of chapter eleven that the Sanhedrin had a meeting, and the high priest Caiaphas advised his fellow counselors, saying that they were mere school children and didn't know anything about how to handle matters, and it was expedient that one man should die for the people and that not the whole nation perish, and that therefore it was expedient to get rid of Christ as soon as they could lay their hands on him.
You'll see. Uh, so then verse fifty four of chapter eleven, Jesus therefore walked no more openly among the Jews, but departed thence into a country near the wilderness, into a city called Ephraim. And there he stayed because of the publicity and the hubbub and the machinations that had been caused by his raising of Lazarus from the dead at a place called Bethany near Jerusalem. And the effect was as this, verse forty— fifty five tells us, now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover to purify themselves.
They sought therefore for Jesus and spake one with another as they stood in the temple, what think ye? That he will not come to the feast? Now the chief priests and the Pharisees had given commandment that if any man knew where he was, he should show it that they might arrest him. So Jesus, six days before the Passover, came to Bethany, and they made him a supper. And of course, the city was a gog. Verse nine. of 12. The common people, therefore, of the Jews learned that he was there, and they came not for Jesus' sake, but that they might see Lazarus also, whom he had raised from the dead.
And of course, many of the pilgrims would have come down on the left side, uh, uh, uh, over the hills and down, and perhaps many of them through Bethany, of course, and they would have heard this and heard about the resurrection of Lazarus. And as you see now, the city was agog. Will he come? And, and we'd like to see Lazarus. The publicity was deliberate on Christ's part, of course. And added to, not only by the miracle done near Jerusalem of raising the dead, but when he came, he borrowed a donkey and came into the city, deliberately staging the fulfillment of Zechariah chapter nine verse nine.
behold, thy king cometh to you. It's his last visit to Jerusalem, of course. We're told all about what he said in the upper room, and then the trial and the crucifixion, the burial, and the ascension. Well, not the ascension, actually, but the resurrection, I should say. His appearance to Jo- uh, Mary and John and Peter and so on, and the disciples in the upper room. And when that visit to Jerusalem was finished, what would you think John might have recorded?
Chapter one tells us, after this fourth visit to Jerusalem, he went up back north to Galilee. He was by the, the, with his disciples, appeared to them after a night's fishing in the Sea of Tiberias, in Galilee. The Gospel of John is to its structure, is the record of four visits to Jerusalem on the occasion of the feast, and then what happened when he went back north.
Now, why is that important, and why need we to know it, and what use is it knowing it? Well, the first point is historical. It is only John among the gospel writers that tells us of these visits to Jerusalem. The other gospel writers had the last and final visit, of course. But they record our Lord's ministry in Galilee, up north, with one last long final visit to Jerusalem at the end.
They don't tell us of his visits to Jerusalem. On the occasion of these first three feasts. So now we know something that the th- gospels, uh, the other three gospels don't tell us. It's not that John disagrees with them, of course. He was guided by the Spirit of God as to what he should and should not include in his particular narrative. Secondly, we should notice it because there is a scripture that said all males otherwise competent must go to Jerusalem at least three times in the course of the year.
You might care to look at the passage, it's in the book of Exodus. Exodus chapter twenty three, verse fourteen. Three times thou shalt keep a feast unto me in the year. The feast of unleavened bread shalt thou keep. That's Passover, of course. Seven days shalt thou eat unleavened bread, and so on and so forth. Verse sixteen: and the feast of harvest, the first fruits of thy labors, which thou sowest in thy field. That is the feast of Pentecost, as we call it, Shavuot in Hebrew, the feast of weeks, fifty days after the, the feast of first fruits, Pentecost.
And then, at the end of that verse, uh, sixteen, when thou gatherest in thy labors out of the field, the great ingathering at the end of the year. And the feast of ingathering at the end of the year, when thou gatherest in thy labors out of thy field, that is the feast of Tabernacles. Sukkot. Three times in the year, all thy males shall appear before the Lord God. And the John's gospel tells us that our Lord, being a godly man, fulfilled the command.
We are not told of his visit on the occasion of s- uh, of the eh eh the feast of weeks, Shavuot. Though we again are not told the name of the feast to which he went in chapter five. Chapter five simply tells us there was a feast of the Jews, and Jesus went down to Jerusalem. But it is important to see that our Lord kept the law that demanded that all able-bodied men went down to keep the feast. And then, of course, there is the third thing why we should notice it.
Because all these visits were on the occasion of a feast. When we think of feasts, we think of eating rather a lot, more than we should, but that's not quite the idea in the Old Testament, you see. These were celebrations. They were celebration in the first place of what God had done for them as a nation in the past, the Passover. You'll say, with its feast of unleavened bread and the implications of that Passover. There was the, uh, feast, uh, of the, uh, ingathering at the end of the year, when Israel had to make booths.
They took leaves of trees and branches and made booths, uh, eh, at the top, on the top of their houses, maybe, or they were flat-roofed houses, or in their gardens, or anywhere you like, and they had for a week to live in these booths, to remind, to remember that when their forefathers came out of Egypt, God made them dwell in booths. They had to remember the way that the Lord God had led their nation through the desert, and what he had done, and where they hoped to be going. And now they had arrived in the Promised Land, they had to look back and think about how they got there, so to speak, and all sorts of other things, uh, that had, uh, uh, uh, uh, that the prophets had taught on the basis of that historical experience.
If, therefore, we remember that our Lord is on a journey to the feasts, it is a profitable thing to try to remember some of the ceremonies that would have happened at those feasts and what those feasts stood for. An obvious one is the, uh, feast of tabernacles, recorded in chapter seven and eight. They were remembering what God did for their nation in the wilderness.
And therefore, so we're told, the rabbis by the time of Christ had instituted the practice that that, uh, uh, uh, day by day they would go down to the pool of Siloam with a golden ewer, fill it with water, bring it up, and pour it at the base of the altar in memory how the God had s- had provided them with water out of the rock on their way through the wilderness that made their journey possible towards their promised land. And it was on that feast, the last day of that feast, when they had poured the water at the base of the altar each day, that our Lord suddenly cried, and the Greek indicates a very loud voice.
He stood in the temple and cried, if any man thirst, let him come unto me and drink. He that believeth, out of his inward parts shall fro- flow rivers of living water. This he spoke of the Spirit, that they that believed on him would eventually, uh, uh, were about to receive after our Lord was glorified, that is on the day of Pentecost. He is manifestly fulfilling what the Israelit- Israelite prophets had seen to be not only historical event, the providing of water, but it's a typology of what God would one day do.
So it's very int- important to notice that they weren't tourist feasts. He was going down to s- uh, tourist journeys. They was going down to celebrate the feasts, you'll see, at Jerusalem. We might rephrase it. He was inspecting the worship and service of his people. Because as in your mind's eye, you see this Jesus of Nazareth going down sometimes with the pilgrims, but sometimes alone, as in chapter seven, and coming to the temple and talking to them.
John nudges you in the ribs and says, do you know who that is? That is God incarnate, you know. He stood in the temple and made his comments on their worship and service. They didn't always like what he said. And in the end, they decided they'd had enough of him. I took him outside the city and had the Romans crucify him.
Then they went back into their temple and worshipped... God. Yes. The very history, the background is significant, isn't it? We should remember that John it is that writes the book of the Revelation, and in the first three chapters we're given the vision of the all-glorious Lord standing as the judge, clothed as a judge, among his assemblies.
What's he doing as he walks in the middle of the lampstands? Well, he's evaluating the worship and service and the lives of his people. Doing now for the church what he did according to the gospel for Judaism and its religious feasts in the temple at Jerusalem. Mm-hmm.
So that I'm going to suggest to you in our studies is the basic structure of the book. And then, of course, we must come and look at each of the journeys and make a map of their contents and ask our questions about those contents. And we start with the first journey. So, let me just tell you the kind of people you're likely to meet. Have you got good imaginations? You're on your way down, it'll take you two or 3 days to march down with the pilgrims, and somebody's got, well, if not a guitar, the best they could do in those far off days, do you see?
Perhaps one wine instead of half a dozen. Uh, do you see? And there would be the campfires in the hostelries, uh, at night, and, uh, marvelous, wouldn't it be? And and then do you think, do you think El- Eliezer will come from the States with his kids? I wonder how many kids they've got now, you see, and some of them, auntie so and so come from Patagonia? Uh, and he has, you know, I haven't seen Uncle Tom. He went off to, where did he go to Egypt? Was it Alexandria or or or that other place, you see? Huh. It would be nice to meet all the family, wouldn't it? And of course there were the meetings you went to, but, um, yeah.
Well, let me tell you, um, who you're liable to meet, the kind of people you're liable to meet on this first visit down to Jerusalem, you see. First of all, it was the temple. And there you come across the temple authorities, of course. The temple, the chief was the high priest. Though by the time of our Lord, it was the Romans who decided who should be high priest and who shouldn't be. And, uh, they didn't wait for a chap to die. If they didn't like him, they they appointed somebody else. And the Romans kept the high priest's robe in the in the castle, the Roman castle in Jerusalem, and gave it out to the one that they approved of as being high priest, you'll see, on the occasion of public ceremonies.
Then, in addition to the high priest, there were the chief priests, not to be confused with the high priest. There were chief priests. There was a man, for instance, who was over the temple guard formed of Levites. They were virtually police if they weren't soldiers. They had to protect the temple, and seeing the temple had a treasury worth millions of money, and there was all the matter of the sacrifices and good order i- in the temple, and hundreds of thousands of pilgrims. The temple police were very important, and one of the, the captain of the temple, the chief, uh, he was a chief priest.
He was in charge of the, uh, of the temple police, you'll see. He was a very important dignitary. We shall meet these men as they come to Christ and say, what authority have you got for doing what you have just done? Then, of course, there's the people, we shall hear about them. And then there is this Nicodemus. He's not a priest. Modern day, uh, uh, uh, uh, equivalent would be, uh, a, a biblical scholar. Priests weren't always interested too much in the Bible. They're not still. But uh, there there were uh uh biblical scholars then.
They were rabbis, if they attained to that distinction, and Nicodemus was the rabbi, the great biblical scholar. Mm-hmm. To meet him in Jerusalem as well. And then as you go out in the c- uh country, you'll meet uh John the Baptist, and who's he? Well, he wasn't a priest, and he wasn't a biblical scholar. He was a prophet, and a mighty successful prophet too, very popular. Thousands went out to hear his preaching, you see. Mm-hmm. And then you come up north, and you meet Samaritans.
We shall have to think more of them in a bit later. But they had had a temple. Their history was this, that when the Assyrians had taken away the ten tribes in exile, the Assyrians, being rather like Stalin, they did the device of transporting a lot of their own people. They had no choice in it, they were just sent back to, uh, Samaria, you see. So they populated Samaria with a lot of us, uh, people from Assyria. Uh, and uh, they left some of the ordinary folks, uh, farm laborers and so forth, uh, uh, in Israel, of course, but this great watch of foreigners.
And then, uh, the foreigners carried on with their religion, and the lions came out of the forest and ate one or two of them, which they found disagreeable, and they said it was, they thought it was because the people didn't know how to worship the God of the land. So the Assyrians sent some priests back that they had taken from Israel. They sent them back to, to train the people. And the c- the comment in the Book of Kings is that they served the Lord and their gods. It was a horrible mix up of stuff. It was indeed. But there was some worship of Jehovah, and they would have claimed to have worshipped Jehovah, and they would have had their temple. They, uh, had the Old Testament.
They still have to this day. They'll show you a copy of the Mo- uh, of the Law of Moses, and they'll tell you Moses actually wrote it. Uh, they're still Samaritans, uh, on the top of Mount Gerizim, and some in America, but uh, they haven't died out yet. But um, uh, they had the Old Testament. They disagreed heartily with the Jews in Jerusalem. They would not accept that the Jerusalem was the place where men ought to worship, that Jerusalem had been chosen by God for the temple to be there. That they disagreed with full sore. They had their own temple on Mount Gerizim. At one stage, uh, the Maccabees had gone up to their temple and destroyed it.
So by the time our Lord was speaking to the Samaritan woman, she says, and notice how exactly she's speaking, our fathers worshipped past tense on this mountain. Why the past tense? Well, because there was no temple there any longer. The Jews had destroyed it. The Samaritans didn't like the Jews. They didn't love them for that reason. And some of the Samaritans went down to Jerusalem with a sack full of dead men's bones and scattered it in the temple. Wow, you couldn't have thought up a bigger di- dishonor to the temple.
Dead men's bones? Well, read Numbers nineteen and see what you think about it. You'll see. Aha. The Jews and the Samaritans didn't get on well. You m- they had the Bible, so we shall we say, in Jerusalem was the Orthodox temple, in Samaria the unorthodox worship. And then we get back. And there's a court official. Because there was a temple, uh, there was a palace up in that area. One of the minor kings had his palace. And it could have been that Joseph, the legal father of our Lord, being a builder, not just a carpenter, he was a tekton, which was a builder, uh, not just a carpenter, uh, might well have worked on that palace.
And this man was a royal official. Uh, uh, interesting group of people, aren't they? What, huh? And to be distinguished in our thinking as to what our Lord would say with each of those people. We'll let that do for the time being. Any serious questions? Any feelings, initial feelings of revolt? Mm-hmm. Please don't tell me now that you wouldn't have seen that.
I've just pointed you to what is in the book. Good. One, sorry, one question. Um, the... in chapter six, Mm-hmm. and around there, it seems, is that not quite as distinct as the other journeys or laid out quite as specifically as the rest of them, or did I fall asleep? Chapter six uh, records, uh, journeys of our Lord across the sea, doesn't it? Up in the Sea of Tiberias? Yes. And it has, uh, all kinds of incidents, eh, whether he preached those long sermons about himself as the bread of life on one occasion, or whether he, uh, spoke them on more than one occasion.
It was, we're told, in a synagogue that he spoke these things, yes? So he's traveling about up north. My sim- my simple point is that there all the travelings in chapter six are up north. Is that fair, do you think, true to the fact? Mm-hmm. Mm-hmm. Good. Well, just, uh, uh, I'm not sure when coffee time is here. I think the master of the house has gone, so we do what we like, gentlemen.
Is it coffee time now? Good, I single si- signal at the back there is coffee time.
