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ACTS IV. 1.
"And as they spake unto the people, there came
unto them the priests, and the captain of the
temple."
ERE yet their had time to take breath after
their first trials, straightway they enter into
others. And observe how the events are
disposed. First, they were all mocked
together; this was no small trial: secondly,
they enter into dangers. And these two things
do not take place in immediate succession; but
when first the Apostles have won admiration by
their two discourses, and after that have
performed a notable miracle, thereupon it is
that, after they are waxen bold, through
God's disposal, they enter the lists. But I
wish you to consider, how those same persons,
who in the case of Christ must need look out for
one to deliver Him up to them, now with their
own hands arrest the Apostles, having become
more audacious and more impudent since the
Crucifixion. In truth, sin, while it is yet
struggling to the birth, is attended with some
sense of shame; but when once fully born, it
makes those more shameless who practise it.
"And the captain of the temple," it is said.
The object again was to attach a public
criminality to what was doing, and not to
prosecute it as the act of private individuals:
such in fact was constantly their plan of
proceeding.
"Being grieved that they taught the people."
(v. 2.) Not merely because they taught,
but because they declared, not alone that
Christ Himself was risen from the dead, but
moreover, that we through Him do rise again.
"Because they taught the people, and preached
through Jesus the resurrection of the dead."
So mighty was His Resurrection, that to
others also He is the cause of a resurrection.
"And they laid hands on them, and put them in
hold unto the next day; for it was now
eventide. (v. 3.) What impudence! They
feared not the multitude; for this also the
captain of the temple was with them: they had
their hands still reeking with the blood of the
former victim. "For it was now eventide," it
is said. It was with the wish to abate their
spirit that those men did this, and guarded
them; but the delay only served to make the
Apostles more intrepid. And consider who these
are who are arrested. They are the chiefs of
the Apostles, who are now become a pattern to
the rest, that they should no longer crave each
other's support, nor want to be together.
"Howbeit, many having heard the word,
believed; and the number of the men was about
five thousand." (v. 4.) How was this?
Did they see them in honor? Did they not
behold them put in bonds? How then did they,
believe? Do you see the evident efficacy? And
yet even those that believed already might well
have become weaker. But no, it is no longer
so: for Peter's sermon had laid the seed deep
into them, and had taken a hold upon their
understandings. Therefore were [their
enemies] incensed, that they did not fear
them, that they made no account of their present
troubles. For, say they, if He that was
crucified effects such great things, and makes
the lame to walk, we fear not these men either.
This again is of God's ordering. For those
who now believe were more numerous than the
former. Therefore it was that in their presence
they bound the Apostles, to make them also more
fearful. But the reverse took place. And they
examine them not before the people, but
privately, that the hearers may not profit by
their boldness.
"And it came to pass on the morrow, that their
rulers, and elders, and scribes, and Annas
the High Priest, and Caiaphas, and John,
and Alexander, and as many as were of the
kindred of the High Priest, were gathered
together at Jersualem." (v. 5, 6.) For
now along with the other evils (of the times),
the Law was no longer observed. And again they
set off the business with the form of a
tribunal, to constitute them guilty by their
iniquitous sentence. "And when they had set
them in the midst, they asked, By what power,
or by what name, have ye done this?" (v.
7.) And yet they knew it well; for it was
because they were "grieved that they preached
through Jesus the resurrection" that they
arrested them. Then for what purpose do they
question them? They expected the numbers
present would make them recant, and thought by
this means to have put all right again. Observe
then what they say: "And by what name have ye
done this? Then Peter, filled with the Holy
Ghost, said unto them." (v. 8.) And
now, I pray you, call to mind Christ's
saying; "When they deliver you up unto the
synagogues, take ye no thought how or what thing
ye shall speak; for it is the Spirit of your
Father which speaketh in you. (Luke xii.
11, 14.) So that it was a mighty Power
they enjoyed. What then says Peter? "Ye
rulers of the people, and elders of Israel."
Mark the Christian wisdom of the man; how full
of confidence it is: he utters not a word of
insult, but says with respect, "Ye rulers of
the people, and elders of Israel, if we be
this day called to account of the good deed done
to the impotent man." He takes them in hand
right valiantly; by the opening of his speech he
exposes them, and reminds them of the former
things: that it is for a work of beneficence
they are calling them to account. As if he had
said, "In all fairness we ought to have been
crowned for this deed, and proclaimed
benefactors; but since "we are even put upon
our trial for a good deed done to an impotent
man," not a rich man, not powerful, not
noble--and yet who would feel envy in a case
like this?" It is a most forcible
(apaggelia, al. epaggelia way of putting the
case; and he shows that they are piercing their
own selves :--" By what means this man is
made whole: be it known unto you all, and to
all the people Israel; that by the Name of
Jesus Christ of Nazareth: "--this is what
would vex them most. For this was that which
Christ had told the disciples, "What ye hear
in the ear that preach ye upon the
housetops.--That in the name of Jesus
Christ," he says, "of Nazareth, Whom ye
crucified, WhOm God raised from the dead,
even by Him doth this man stand here before you
whole." (v. 10). (Matt. x. 27.)
Think not, he says that we conceal the
country, or the nature of the death. "Whom ye
crucified, Whom God raised from the dead,
even by Him doth this man stand before you
whole." Again the death, again the
resurrection. "This is the stone," he says,
"which was set at nought of you builders, which
is become the head of the corner." (v.
11.) He reminds them also of a saying which
was enough to frighten them. For it had been
said, "Whosoever shall fall on this stone
shall be broken; but on whomsoever it shall
fall, it will grind him to powder. (Matt.
xxi. 44.--Neither is there salvation in
any other, (v. 12.) Peter says. What
wounds, think you, must these words inflict on
them! "For there is none other name," he
continues, "under heaven given among men,
whereby we must be saved." Here he utters also
lofty words. For when the object is, not to
carry some point successfully, but only to show
boldness he does not spare; for he was not
afraid of striking too deep. Nor does be say
simply, "By another;" but, "Neither is
there salvation in any other: that is, He is
able to save us. In this way he subdued their
threatening.
"Now when they saw the, boldness of Peter and
John, and perceived that they were unlearned
and ignorant men, they marvelled and they took
knowledge of them, that they had been with
Jesus." (v. 13.) The two unlearned men
beat down with their rhetoric them and the chief
priests. For it was not they that spake, but
the grace of the Spirit. "And beholding the
man which was healed standing with them, they
could say nothing against it." (v. 14.)
Great was the boldness of the man; that even in
the judgment-hall he has not left them. For
had they said that the fact was not so, there
was he to refute them. "But when they had
commanded them to go aside out of the council,
they conferred among themselves, saying, What
are we to do to these men?" (v. 15.) See
the difficulty they are in, and how the fear of
men again does everything. As in the case of
Christ, they were not able (as the saying is)
to undo what is done, nor to cast it into the
shade, but for all their hindering, the Faith
did but gain ground the more; so was it now.
"What shall we do?" O the folly! to suppose
that those who had tasted of the conflict, would
now take fright at it: to expect, impotent as
their efforts had proved in the beginning, to
effect something new, after such a specimen of
oratory as had been exhibited!
The more they wished to hinder, the more the
business grew upon their hands.
But what say they? "For that indeed a notable
miracle hath been done by them is manifest to all
them that dwell in Jerusalem; and we cannot
deny it. But that it spread no further among
the people, let us straightly threaten them,
that they speak henceforth to no man in this
name. And they called them, and commanded them
not to speak at all, nor teach, in the name of
Jesus." (v. 16-18.) See what
effrontery is shown by these, and what greatness
of mind by the Apostles. "But Peter and
John answered and said unto them, Whether it
be right in the sight of God to hearken unto you
more than unto God, judge ye. For we cannot
but speak the things which we have seen and
heard. So when they had further threatened
them, they let them go, finding nothing how
they might punish them, because of the
people." (v. 19-21.) The miracles
shut their mouths: they would not so much as let
them finish their speech, but cut them short in
the middle, most insolently. "For all men
glorified God for that which was done. For the
man was above forty years old, on whom this
miracle of healing was showed." (v. 22.)
But let us look over what has been said from the
beginning.
"And as they spake unto the people, etc.
Being grieved that they taught the people, and
preached through Jesus the resurrection of the
dead." (Recapitulation, v. 1, 2.) So
then at first they did all for the sake of man's
opinion (or glory): but now another motive was
added: that they should not be thought guilty of
murder, as they said subsequently, "Do ye
wish to bring this man's blood on us?" (ch.
v. 28.) O the folly! Persuaded that He
was risen, and having received this proof of
it, they expected that He Whom death could not
hold, could be cast into the shade by their
machinations! What can match the folly of
this! Such is the nature of wickedness: it has
no eyes for anything, but on all occasions it is
thrown into perturbation.
Finding themselves overborne, they felt like
persons who have been outwitted: as is the case
with people who have been forestalled and made a
sport of in some matter. And yet they
everywhere affirmed that it was God that raised
Him: but it was "in the Name of Jesus" that
they spake showing that Jesus was risen.
"Through Jesus, the resurrection of the
dead": for they themselves also held a
resurrection: a cold and 'puerile doctrine,
indeed, but still they held it. Why this
alone, was it not sufficient to induce them to
do nothing to them--I mean, that the
disciples with such boldness bore themselves in
the way they did? Say, wherefore, O Jew,
dost thou disbelieve? Thou oughtest to have
attended to the sign done, and to the words,
not to the evil disposition of the many. "By
their teaching the people." For already they
were in ill repute with them by reason of what
they had done to Christ; so that they were
rather increasing their own obloquy. "And they
laid hands on them, and put them in hold until
the morrow; for it was now eventide." (v.
3.) In the case of Christ, however, they
did not so; but having taken Him at midnight,
they immediately led him away, and made no
delay, being exceedingly in fear of the
multitude: whereas in the case of the Apostles
here, they were bold. And they no more take
them to Pilate, being ashamed and blushing at
the thought of the former affair, lest they
should also be taken to task for that.
"And it came to pass on the morrow, that their
rulers, and elders, and scribes. were gathered
together at Jerusalem." (v. 5.) Again in
Jerusalem: and there it is that men's blood is
poured out; no reverence for their city either;
"And Annas, and Caiaphas," etc. (v.
6.) "And Annas," it says, "and
Caiaphas." His maid-servant it was that
questioned Peter, and he could not bear it: in
his house it was that Peter denied, when
Another was in bonds there: but now, when he
has come into the midst of them all, see how he
speaks! "'By what name have ye done this?"
Why dost thou not speak it, what it is, but
keepest that out of sight? "By what name have
ye done this?" (v. 7.) And yet he
affirmed, It was not we that did it. "Ye
rulers of the people," etc. (v. 8.)
Observe his wisdom: he does not say outright,
"In the Name of Jesus we did it," but how?
"In His Name this man "--He does not
say, "was made whole by us;" but--" doth
stand here before you whole." And again,
"If we be examined concerning the good deed
done to the impotent man." (v. 9.) He
hits them hard, that they are always making a
crime of such acts, finding fault with works of
beneficence done to men: and he reminds them of
their former doings, that they run to do
murder, and not only so, but make a crime of
doing good deeds. Do you observe too (in point
of rhetoric) with what dignity they express
themselves? Even in the use of words they were
becoming expert by practice, and henceforth they
were not to be beaten down. "Be it known unto
you all," etc. (v. 10.) Whereby he
shows them that they rather do, in spite of
themselves, preach Christ; themselves extol
the doctrine, by their examining and
questioning. O exceeding boldness--" Whom
ye crucified! Whom God raised up"--this is
bolder still! Think not that we hide what there
is to be ashamed of. He says this all but
tauntingly: and not merely says it, but dwells
upon the matter. "This," says he, "is the
Stone which was set at naught by you
builders;" and then he goes on to teach them,
saying in addition, "Which is made the head of
the corner" (v. 11.); that is to say,
that the Stone is indeed approved! Great was
the boldness they now had, in consequence of the
miracle. And when there was need to teach,
observe how they speak and allege many
prophecies; but when the point was to use
boldness of speech, then they only speak
peremptorily. Thus "Neither," says he,
"is there any other name under heaven given
among men whereby we must be saved." (v.
12.) It is manifest to all, he says,
because not to us alone was that Name given; he
cites even themselves as witnesses. For, since
they asked, "In what name did ye it?" "In
Christ's," says he: "there is none other
name. How is it that ye ask? On all hands
this is palpable. "For there exists not
another name under heaven, whereby we must be
saved." This is the language of a soul which
has renounced (kategnwkuias) this present
life.
His exceeding out-spokenness proves here, that
when he speaks in lowly terms of Christ, he
does it not of fear, but of wise forbearance
(sugkatabainwn): but now that it was the
fitting time, he speaks not in lowly terms: by
this very thing intending to strike dismay into
them. Behold another miracle not less than the
former. "And beholding the boldness of Peter
and John," etc. "And they took knowledge of
them that they had been with Jesus." (v.
13.) Not without a meaning has the
Evangelist set down this passage; but in
saying, "they recognized them that they had
been with Jesus," he means, in His
Passion: for only these were [with Him] at
that time, and then indeed they had seen them
humble, dejected: and this it was that most
surprised them: the greatness of the change.
For in fact Annas and Caiaphas with their
company were there, and these then also had
stood by Him, and their boldness now amazed
them. "And beholding the boldness." For not
only their words; their very bearing showed it;
that they should stand s there so intrepidly to
be tried in a cause like t this, and with
uttermost peril impending over them! Not only
by their words, but by their t gesture also,
and their look and voice, and, in short, by
everything about them, they manifested the
boldness with which they confronted the people.
From the things they uttered, they marvelled,
perhaps: "that they were unlearned and common
men:" for one may be unlearned, yet not a
common or private man, and a common man, yet
not unlearned. "Having perceived," it says.
Whence? From what they said? Peter does not
draw out long speeches, but then by his very
manner and method (ths apaggelias kai ths
sunqhkhs he declares his confidence. "And they
recognized them that they had been with
Jesus." Which circumstance made them believe
that it was from Him they had learned these
things, and that they did all in the character
of His disciples. But not less than the voice
of these, the miracle uttered a voice of its
own: and that sign itself stopped their mouths.
"And beholding the man," etc.] So that
they would have been peremptory (epeskhyan)
with them, if the man had not been with them.
"We cannot deny it." So that they would have
denied it, if the thing had not been so: if the
testimony had not been that of the people in
general. "But that it spread no further among
the people." (v. 17.) And yet it was
palpable to all men! But such is the nature of
wickedness: everywhere it is shamed.
"Let us straitly threaten them." What sayest
thou? Threaten? And expect ye to stop the
preaching? And yet all beginnings are hard and
trying. Ye slew the Master, and did not stop
it: and now, if ye threaten, do ye expect to
turn us back? The imprisonment did not prevail
with us to speak submissively, and shall ye
prevail? "And they called them, and commanded
them," etc. (v. 18, 119.) It had
been much better for them to let them go. "And
Peter and John answered and said unto them,
Whether it be right in the sight of God to
hearken unto you more than unto God, judge
ye." When the terror was abated (for that
command was tantamount to their being
dismissed), then also the Apostles speak more
mildly: so far were they from mere bravery:
"Whether it be right," says he: and "We
cannot [but speak].
Whether it be right in the sight of God to obey
you rather than God." (v. 20.)
Here [by "God"] they mean Christ, for he
it was that commanded them. And once more they
confirm the fact of His Resurrection. "For
we cannot but speak the things we have seen and
heard:" so that we are witnesses who have a
right to be believed. "So when they had
further threatened them." (v. 21.) Again
they threatened in vain. "They let them go,
finding nothing how they might punish them,
because of the people: for all men glorified
God for that which was done." So then the
people glorified God, but these endeavored to
destroy them: such fighters against God were
they! Whereby they made them more conspicuous
and illustrious. "For My strength," it is
said, "is made perfect in weakness." (2
Cor. xii. 9.)
Already these as martyrs have borne testimony:
set in the battle against all, they said, "We
cannot but speak the things we have seen and
heard." If the things we speak be false,
reprehend them; if true, why hinderest thou?
Such is philosophy! Those, in perplexity,
these in gladness: those covered with exceeding
shame, these doing all with boldness: those in
fear, these in confidence. For who, I would
ask, were the frightened? those who said,
"That it spread no further among people," or
these who said, "we cannot but speak the things
we have seen and heard?" And these had a
delight, a freedom of speech, a joy surpassing
all; those a despondency, a shame, a fear;
for they feared the people. But these were not
afraid of those; on the contrary, while these
spake what they would, those did not what they
would. Which were in chains and dangers? was
it not these last?
Let us then hold fast to virtue; let not these
words end only in delight, and in a certain
elevation of the spirits. This is not the
theatre, for singers (kiqarwdwn), and
tragedians, and musicians (kiqaristwn), where
the fruit consists only in the enjoyment and
where the enjoyment itself passes with the
passing day. Nay, would that it were enjoyment
alone, and not mischief also with the
enjoyment! But so it is: each man carries home
with him much of what he has witnessed there,
sticking to him like the infection of a plague:
and one indeed, of the younger sort, having
culled such snatches of song here and there of
those satanic plays, as he could fix in his
memory, goes singing them about the house:
while another, a senior, and forsooth too staid
for such levity, does not this indeed, but what
is there spoken, both the preachments and the
very words, he remembers it all; and another
again, some filthy and absurd ditty. From this
place you depart, taking nothing with
you.--We have laid down a law--nay, not
we: God forbid! for it is said, "Call no
man your master upon the earth" (Matt.
xxiii. 8); Christ has laid down a law that
none should swear. Now, say, what has been
done with regard to this law? For I will not
cease speaking of it; "lest," as the Apostle
saith, "if I come again, I must not
spare." (2 Cor. xiii. 2.) I ask then,
have you laid the matter to heart? have you
thought of it seriously? have you been in
earnest about it, or must we again take up the
same subject? Nay, rather, whether you have
or not, we will resume it, that you may think
seriously about it, or, if you have laid it to
heart, may again do this the more surely, and
exhort others also. With what then, I pray
you, with what shall we begin? Shall it be
with the Old Testament? For indeed this also
is to our shame, that the precepts of the Law,
which we ought to surpass, we do not even thus
observe! For we ought not to be hearing such
matters as these: these are precepts adapted to
the poor Jewish level (ths 'Ioudaikhs
euteleias: we ought to be hearing those counsels
of perfection; "Cast away thy property, stand
courageously, and give up thy life in behalf of
the Gospel, scorn all the goods of earth, have
nothing in common with this present life; if any
wrong thee, do him good; if any defraud thee,
bless him; if any revile thee, show him honor;
be above everything." (S. Ambros. de
Off. i. 2.) These and such as these are
what we ought to be hearing. But here are we
discoursing about swearing; and our case is just
the same as if, when a person ought to be a
philosopher, one should take him away from the
great masters, and set him to spell syllables
letter by letter! Just think now what a
disgrace it would be for a man having a flowing
beard, and with staff in hand, and cope on
shoulders, to go to school with chil dren, and
be set the same tasks with them would it not be
above measure ridiculous? And yet the ridicule
which belongs to us is even greater. For not as
the difference between philosophy and the
spelling-lesson, so is that between the Jewish
polity and ours: no indeed, but as the
difference between angels and men. Say now, if
one could fetch down an angel from heaven, and
should bid him stand here and listen to our
preaching, as one whose duty it is to conform
himself thereto, would it not be shameful and
preposterous? But if to be yet, like
children, under teaching about these things be
ridiculous; what must it be, not even to attend
to these things: how great the condemnation,
how great the shame To be Christians still,
and to have to learn that it is not right to
swear! However, let us put up with that, lest
we incur even worse ridicule.
Well, then, let us speak to you to-day from
the Old Testament. What does it tell us?
"Accustom not thy mouth to swearing; neither
use thyself to the naming of the Holy One."
And why? "For as a servant that is
continually beaten shall not be without a blue
mark, so he that sweareth." (Ecclus.
xxiii. 10.) See the discernment of this
wise man. He did not say, "Accustom not to
swearing" thy mind, but "thy mouth"; because
being altogether an affair of the mouth, thus it
is easily remedied. For at last it becomes a
habit without intention; as for instance, there
are many who entering the public baths, as soon
as they have passed the threshold, cross
(Hom. in 1 Cor. xi. 7) themselves
(sfragizontai). This the hand has got to do,
without any one's bidding, by force of habit.
Again, at the lighting of a candle, often when
the mind is intent on something else, the hand
makes the sign. In the same way also the
mouth, without concurrence of the mind,
articulates the word, from mere habit, and the
whole affair is in the tongue. "Neither use
thyself," he says, "to the naming of the
Holy One. For as a servant that is
continually beaten shall not be without a blue
mark, so he that sweareth." He speaks not
here of false oaths, but he cuts down all
oaths, and to them also assigns their
punishment. Why then, swearing is a sin. For
such in truth is the soul; full of all these
ulcers, all these scars. But you do not see
them? Yes, this is the mischief of it; and
yet you might see if you wished; for God has
given you eyes. With eyes of this kind did the
Prophet see, when he said, "My wounds
stink, and are corrupt, because of my
foolishness." (Ps. xxxviii. 5.) We have
despised God, we have hated that good Name,
we have trodden Christ under foot, we have lost
all reverence, none names the Name of God with
honor. Yet if you love any one, even at his
name you start to your feet; but God you thus
continually invoke, and make nothing of it.
Call upon Him for the benefit of your enemy;
call upon Him for the salvation of your own
soul; then he will be present, then you will
delight Him; whereas now you provoke Him to
anger. Call upon Him as Stephen did;
"Lord," he said, "lay not this sin to their
charge." (ch. vii. 59.) Call upon Him
as did the wife of Elkanah, with tears and
sobs, and prayers. (1 Sam. i. 10.) I
prevent you not, rather I earnestly exhort you
to it. Call upon him as Moses called upon
Him, yea, cried, interceding for those who
had driven him into banishment. For you to make
mention at random of any person of
consideration, is taken as an insult: and do
you bandy God about in your talk, in season,
out of season? I do not want to hinder you from
keeping God always in your mind: nay, this I
even desire and pray for, only that you should
do this, so as to honor Him. Great good would
this have done us, if we had called upon God
only when we ought, and for what we ought. And
why, I would ask, were such miracles wrought
in the Apostles' times, and not in ours? And
yet it is the same God, the same Name. But
no, the case is not the same. For then they
called upon Him only for those objects which I
have mentioned; whereas we call upon Him not
for these, but quite other purposes.--If a
man refuse to believe you, and that is why you
swear, say to him, "Believe me:" however,
if you will needs make oath, swear by yourself.
I say this, not to set up a law against
Christ's law; God forbid; for it is said.
"Let your yea be yea, and your nay, nay
(Matt. v. 37): but by way of coming down
to your present level, that I may more easily
lead you to the practice of this commandment,
and divert you from this tyrannical habit. How
many who have done well in other respects, have
been undone by these practices! Shall I tell
you why it was permitted the ancients to take
oaths? (for to take false oaths, was not
permitted to them either.) Because they swore
by idols. But are you not ashamed to rest in
laws, by which they in their infirmity were led
on to something better? It is true, when I
take a Gentile in hand, I do not immediately
lay this injunction upon him, but in the first
place I exhort him to know Christ; but if the
believer, who has both learnt Him and heard
Him, must needs crave the same forbearance with
the Gentile, what is the use, what the gain
(of his Christianity?)--But the habit is
strong, and you cannot detach yourself from it?
Well then, since the tyranny of habit is so
great, transfer it into another channel. And
how is this to be done? you will ask. What I
have said often, I say also now; let there be
many monitors (logistai), let there be many
examiners and censors (exs210>tastai,
(exs210>tastai, dokimastai). Say,
if you chance to put on your mantle inside out,
you allow your servant to correct your mistake,
and are ashamed to learn of him, although there
is much to be ashamed of in this; and here when
you are getting hurt to your soul, are you
ashamed to be taught better by another? You
suffer your menial to put your dress in order,
and to fasten your shoes, and will you not
endure him that would put your soul in order?
Let even your menial, your child, your wife,
your friend, your kinsman, your neighbor, be
your teachers on this point. For as when a wild
beast is hunted down from all sides, it is
impossible for it to escape; so he that has so
many to watch him, so many to reprove him, who
is liable to be struck at from all sides, cannot
help being on his guard. The first day he will
find it hard to put up with, and the second,
and the third; but after that it will come
easier, and, the fourth passed, there will not
even be anything to do. Make the experiment,
if you doubt me; take it into consideration, I
beseech you. It is not a trifling matter to be
wrong in, nor yet to come fight in; on both
sides it is great for evil and for good. May
the good be effected, through the grace and
loving-mercy of our Lord Jesus Christ, to
Whom with the Father and the Holy Ghost be
glory, power, and honor, now and ever, world
without end. Amen.
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