CONTENDING FOR THE FAITH
By. A. L. CHITWOOD.
Beloved, when I gave all diligence to write unto you of the common
salvation, it was needful for me to write unto you, and exhort you that ye
should earnestly contend for the faith which was once delivered unto the saints (Jude 3).
Following
introductory remarks in verses one and two, Jude calls attention to the
original intent of his epistle. Jude had originally set about to write an
epistle dealing with the common salvation [i.e., salvation by grace through faith,
possessed commonly by all [regenerate] believers];
but the Holy Spirit prevented him from writing upon this subject and, instead,
moved him to write upon something entirely different. The Holy Spirit moved
Jude to write upon contending for the
faith during a day of apostasy.
There
are two indispensable keys which one must possess when studying the Epistle of
Jude: a) a correct understanding of apostasy from the
faith as it relates to both individual Christians and to the Church as
a whole, and b) a correct understanding of exactly what is meant by the
expression earnestly contend for the faith.
These things must be grasped at the very outset, else
the main message in this epistle will be either distorted or lost to the
reader.
Apostasy from the faith, the first indispensable key,
was the main subject under discussion throughout the introduction to this book;
and this introductory material should prove sufficient to provide a base upon
which one can build as he moves on into the Epistle of Jude and views the
various forms which apostasy can take. Those who apostatize from the faith are Christians, not those of
the world. It is not possible for an unsaved person to stand away from the
faith, for he has never come into a position relative to the
faith from which he can stand away. Only individuals from among the saved can
possibly come into this position, and only these same individuals can enter
into this latter-day apostasy in the true sense of the word.
The
second indispensable key which one must possess to correctly understand the
Epistle of Jude is the subject matter at hand in our present study earnestly contend for the faith, which, in one sense
of the word, is the opposite of apostasy from the
faith. However, contrary to popular interpretation, this opposite
meaning has nothing to do with being a protector or guardian of the great
Christian doctrines (e.g., divinity and virgin birth of Christ,
salvation through a vicarious death and the shedding of blood, etc.). Rather,
something entirely different is in view, and this will constitute the subject
matter of this chapter.
Striving
in the Contest
The
words translated earnestly contend in Jude 3 are from the Greek word epagonizomai.
This is an intensified form of the word agonizomai,
from which we derive the English word agonize. The word agonizomai is found in such passages as I Cor. 9:25 (striveth), I Tim. 6:12 (fight),
and II Tim. 4:7 (fought).
This word refers particularly to a struggle in a contest.
In
I Cor. 9:24-27,
Paul pictured himself as a contestant in a race, with a victors crown to be
won through a successful completion of the race. And he pictured himself
running the race in the most intense
manner possible, using the word agonizomai
to describe his actions as he ran. Paul strained every muscle of his being as he sought to finish the
race in a satisfactory manner and be awarded the proffered crown.
And
Paul sought to encourage others to run after the same fashion, keeping the same
goal in view. I Tim. 6:12 states, Fight the good fight of faith, lay hold on eternal life,
whereunto thou art also called... This verse could be better
translated, Strive [ Gk.
Agonizomai, the word from which the
English word 'agonize ' is derived] in the good contest
[agon] of the faith;
lay hold on life for the age, whereunto thou art also called..." Agon, translated contest,
is the noun form of the verb agonizomai, translated
strive. A contest/race is in view (same as I Cor. 9:24-27), and it
is a contest [race] of
the faith. It is striving relative to the faith.
II Tim. 4:7 is a very similar verse. I have
fought a good fight... could be better translated, I have strived [agonizomai]
in the good contest [agon]...
The contest here, as in I Tim. 6:12, has
to do with the faith. And
the goal set forth in both sections of Scripture is the same: ...I have finished my course [the contest/race], I have kept the faith: Henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge, shall give me at
that day... (II Tim. 4:7b, 8; cf.
I Tim. 6:12, 15, 18).
The
contest or race here is the same race set forth in I
Cor. 9:24-27, with one or more crowns in view
at the end of the race. And successful completion of the race will result in
the runner being crowned, anticipating the coming rule from the heavens over
the earth as a joint-heir with Christ (called life for
the age in I Tim. 6:12).
With
these things in mind concerning the use of the word agonizomai
in connection with the faith, note the
expression earnestly contend for the faith in Jude 3. In keeping with the other translations,
the exact thought brought out by the word epagonizomai
in Jude (an intensified form of agonizomai,
as seen in I Tim. 6:12; II Tim. 4:7),
could perhaps be better understood by using the translation earnestly strive. Once again a contest/race is in
view, and the thought is really earnestly
striving with reference to the faith
rather than earnestly striving
for the faith. The wording in the Greek
text will allow either translation, but related Scriptures are concerned with
the basic thought from the former translation rather than the latter. Earnestly striving with
reference to the faith in Jude carries the
identical thought as striving
in the good contest of the faith in I Timothy. The intensified form of agonizomai (used only this one place in the
New Testament) undoubtedly appears in Jude because of the subject of the
epistle (apostasy) and the immediate danger of the recipients of this message
being caught up in the apostasy at hand.
Jude
and II Peter
Understanding
exactly what is involved in earnestly
striving with reference to the faith
in Jude is possibly best brought out in II Peter.
II Peter is the companion epistle to Jude.
Both epistles deal with the same subject matter throughout faith, and apostasy.
Faith appears first in both epistles (Jude 3; II Peter ch. 1),
followed by apostasy from the faith (Jude 4ff;
II Peter chs. 2, 3).
II Peter
also occupies the same unique relationship to I
Peter that Jude occupies relative to all the preceding epistles --
Pauline and General. I Peter deals
specifically with the salvation of
the soul, and II Peter deals with faith (ch. 1) and apostasy
(chs. 2, 3) in relation to this [future] salvation. The same order is set forth in Jude and
the epistles which precede. The epistles preceding
Jude, as (and including) I Peter, also deal
specifically with the salvation of the soul. Jude then forms the capstone for
the entire subject, presenting, as II Peter,
faith in relation to the salvation of the soul
first (v. 3), and then apostasy in relation to the salvation of the soul (vv. 4ff).
Parallels
in the sections on apostasy from the
faith in both epistles (II Peter
2:1ff; Jude 4ff) clearly illustrate the oneness of Peters and Judes
messages. Numerous identical subjects, events, and places are recorded in the
same order (cf. II Peter 2:1-3 and
Jude 4; II Peter 2:4-9 and Jude 6, 7; II Peter 2:10-14 and Jude 8-10; II Peter 2:15,
16 and Jude 11; II Peter 2:17, 18 and
Jude 12, 13, 16; II Peter 3:1-13 and Jude 17-19). Apostasy
in both instances is from the same
faith; and since Scripture is to be
interpreted in the light of Scripture, a proper study on either faith or apostasy in
one epistle would necessitate a study of the same subject matter in the other
epistle. The best available commentary on Jude
is II Peter, along with other related
Scripture; and the best available commentary on II
Peter is Jude, along with other
related Scripture.
Our
main interest at hand is the parallel sections on faith
in the two epistles. Where Jude devotes one verse to earnestly striving with reference to the faith (v. 3), Peter devotes the greater part of an entire
chapter to maturity in the faith
(ch. 1). And this chapter, in the light of Jude and
other related Scripture, is actually a dissertation on earnestly striving with reference to the faith, which will result in the one engaged in
this contest of the faith (if he runs according to the rules)
receiving the end [goal]
of his faith, even the
salvation of his soul (I Peter 1:9). Thus, in order to properly
understand Jude 3, the remainder of this
chapter will be drawn from II Peter, chapter one.
(Note
that II Peter chapter one is Scriptures own
commentary on Jude 3. And this commentary is
perfectly in line with that which is stated about the
faith at any other point in Scripture.)
Maturity
in the Faith
Peter
directs his second epistle to them that have obtained
like precious faith with
us through the righteousness of God and our Saviour [lit. our God and Saviour] Jesus Christ (v. 1).
This is a faith possessed by all Christians. We were all accorded the same
measure of faith at the time of the birth from
above. Every Christian begins at the same point with the same like precious faith. Then, in verses five through seven
Christians are told:
And beside this, giving all diligence, add to [lit.
abundantly supply in] your faith
virtue; and to [in] virtue knowledge;
And to
[in] knowledge
temperance; and to [in] temperance patience; and to [in] patience godliness;
And to [in] godliness brotherly kindness; and to [in] brotherly kindness
charity.
Peter
then states in verse eight,
For if these things be in you, and abound, they make you that
ye shall neither be barren nor unfruitful in the knowledge [epignosis, mature
knowledge] of our Lord Jesus Christ.
The
Greek word epignosis,
referring to a mature knowledge, occurs
three times in II Peter chapter one (vv. 2, 3, 8). In verse
two, grace and peace are multiplied
through a mature knowledge of God, and of Jesus our Lord [lit. of
God, even Jesus our Lord (cf. v. 1)].
In verse three, Christians are given all things that pertain unto life and godliness
through the mature knowledge
of him that hath called us to glory and virtue;
and in verses five through eight, abundantly supplying the things listed
(with faith as the foundation) will result in
fruit-bearing (if these things abound in
the person) within ones mature
knowledge of our Lord Jesus Christ.
Colossians 2: 2, 3 is a corresponding passage concerning a mature
knowledge of Jesus our Lord which deals with
the same basic truths as II Peter 1:2, 3, 8.
In the Colossian passage, the mystery of God
is revealed to be Christ, and
in Him are hid all the treasures of wisdom and knowledge.
The words appearing between God and Christ (v. 2) in
the Authorized Version are not found in the best Greek manuscripts, and the
latter part of this verse should literally read: ...unto
a mature knowledge [epignosis]
of the mystery of God, Christ.
The
name Christ is placed in apposition to the
word mystery in the Greek text, making Christ
to be the mystery of God. The things in this
mystery were un-revealed in prior ages; but now, through the teaching ministry
of the Holy Spirit, the previously hidden truths concerning Christ are being
made known to the saints. Man today has the complete revelation of God, and as
this revelation is received into mans saved human spirit, the indwelling Holy
Spirit takes the Word of God and reveals things (previously hidden) concerning
the Son (John 16:13-15; I Cor.
2:6-13; cf. Gen. 24:4, 10, 36, 53).
In
Col. 2: 2, 3, it is only the person coming into
a mature knowledge of the mystery of God who
will see the great storehouse of treasures of wisdom
and knowledge in Christ.
In like manner, only the person coming into a mature knowledge of Jesus Christ
our Lord in II Peter 1:2, 3, 8,
contained in the mystery of God in Col. 2: 2, will realize an increase of grace and peace (cf.
Mercy unto you, and peace, and love, be multiplied
[Jude 2]), or come into possession of the
numerous other things mentioned in this chapter.
In
II Peter 1:3, 4, a mature knowledge of Gods Son will result in the
realization of two things:
a) Possessing all things that pertain unto life and godliness:
Life (Gk. Zoe) is
used referring to life in its absolute fullness, which a Christian is to
exhibit during his present pilgrim walk; and godliness
refers to piety or reverence, which is to be
exhibited at the same time. A godly walk in the fullness of life is
appropriating that which God has for man (revealed in His Word) and, at the
same time, walking in a Godlike manner.
b)
Possessing great and
precious promises: Through these great and
precious promises (revealed in Gods Word) individuals become partakers of the divine nature,
having escaped the corruption that is in the world [by means of epignosis;
cf. II Peter 1:2, 3; 2:20]. The divine nature has been planted within the inner being
of every Christian; but it, as faith,
can be either dormant or very active. To assure that the divine nature, along with faith, does not lie dormant, a Christian must lay
aside the things having to do with corruption in the world and receive the Word
of God into his saved human spirit (James 1:21; I
Peter 2:1, 2). It is the reception of this Word and the corresponding
work of the Holy Spirit alone
which bring individuals into that position where spiritual growth is
wrought, partaking of the divine nature is
effected, and victory over the things of the world, the flesh, and the Devil
come to pass.
The
great problem among Christians today is spiritual immaturity, which often
results in fleshly or worldly living and resultant defeat in ones spiritual
life. There is no increase of grace, mercy, peace, and love. Such Christians, not in possession of a mature
knowledge (epignosis), cannot be in possession
of the things pertaining to life and godliness;
and they can know very little to nothing of the great
and precious promises, or being partakers of
the divine nature. They, thus, can be easily carried
about with every wind of doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to deceive (Eph. 4:14).
Fruit-Bearing
for the Kingdom
In
II Peter 1:5-11, fruit-bearing is in view; and fruit-bearing is associated with things abundantly supplied in faith (vv. 5-7), a
mature knowledge of our Lord Jesus Christ (vv.
8, 9), ones calling and
election (v. 10), and entrance
into the coming kingdom of our Lord
and Saviour Jesus Christ (v. 11).
1)
Things Abundantly Supplied in Faith
(vv. 5-7)
Every
Christian is in possession of faith,
obtained through the righteousness of our God and
Saviour Jesus Christ. This faith can be very active, or it can be weak,
anaemic, or even dead (James 2:17, 20, 26).
But faith, even though looked upon as anaemic or dead, is still present with
the believer; and it can never pass away (I Cor. 13:13).
The
word dead appearing in James 2:17, 20, 26 (KJV), in connection with faith, can only refer to
a barren or fruitless
faith. This type faith
is void of works, and works are necessary to bring forth fruit and bring faith
to its goal.
In
a number of the older Greek manuscripts the word for barren
appears in the text of verse twenty rather
than the word for dead, equating barren in
this verse with dead in verses seventeen and twenty-six.
However, one need not belabor whether or not the word
for barren in these older manuscripts is the
correct rendering of the text, for II Peter 1:5-8
teaches the same thing concerning a barren
faith.
II Peter 1:5 should literally read: But also
for this cause, giving all diligence, abundantly supply in your faith...
Because of that which has preceded (outlined in verses one through four)
-- things resulting from a mature knowledge (epignosis)
of God, even Jesus our Lord -- the
Christian is commanded to follow a certain stepped course of action. And this course
of action will result in fruit-bearing, within ones mature knowledge (epignosis) of our Lord Jesus
Christ (v. 8). And this will, in
turn, ultimately result in an abundant
entrance into the everlasting kingdom of our
Lord and Saviour Jesus Christ (v. 11).
a)
Add to
[Abundantly supply in]
your faith virtue
(v. 5): The words Add to should literally be understood as Abundantly supply in throughout verses five through seven.
The Greek word translated virtue is arete (same as v.
3), which could be understood as either virtue
or moral excellence. And when used relative to
God, the word has to do with His
power. The thought contextually would have to do with Christians
exercising moral excellence under the
leadership of the Holy Spirit. Thus, with Christians conducting their lives in
this manner, Divine power through the Spirits leadership would be in view
through the use of the word.
b)
And to [in]
virtue knowledge
(v. 5): Knowledge is the translation of gnosis (the regular Greek word for knowledge) rather than epignosis (mature knowledge) as used in verses
two, three, and eight. Gnosis refers to the
accumulation of facts, which may result in epignosis,
but not necessarily. Epignosis is more restricted in its usage, having to do with knowledge pertaining more
particularly to things relating to the coming kingdom (ref. Part 2
following this section, A Mature Knowledge).
c)
And to
[in] knowledge
temperance (v. 6): The Greek word
translated temperance is egkrateia, which
means self-control, mastery
over oneself. This is a compound word from en and kratos (en means in, and kratos means power).
The reference is to passions and desires emanating from the man of flesh being
held in check. And this is accomplished through allowing the [Holy] Spirit to
govern and control ones life, which goes back to the Divine power previously
seen through the word arete in verse five.
d)
And to
[in] temperance patience
(v. 6): The Greek word
translated patience is hupomone, which
has to do with patient endurance under trials
and testings during the pilgrim walk. This is a compound word from hupo and mone
(hupo means under, and mone means
stay, or remain).
Thus, the word literally means, remain under;
and the compound word is possibly best understood by the translation, patient endurance.
Note
how the verb form of this word (hupomeno) is
used in James 1:12: Blessed is the man that endureth [patiently
endureth] temptation: for when he is tried [approved], he shall receive the crown of life, which the Lord hath promised to them that love him.
Note also the use of hupomeno in II Tim. 2:10, 12 (translated endure and suffer
respectively). Both should properly be translated patiently
endure.
e)
And to
[in] patience godliness
(v. 6): The Greek word
translated godliness is eusebeia. The word is derived from eu and
sebomai
(eu
means good, and sebomai
means to worship or to reverence). Thus, eusebeia
has to do with Christians exercising piety,
or godliness as they patiently endure the
trials and testings of life during their pilgrim walk. The thought is simply a
continued building upon that which had been previously stated in the book.
f)
And to
[in] godliness brotherly
kindness (v. 7): The words brotherly kindness are a translation of the compound
Greek word philadelphia, comprised of phileo (love,
affection) and adelphos
(brother). The word should be translated
brotherly love or brotherly affection.
g)
And to
[in] brotherly kindness
charity (v. 7): The Greek word
translated charity is agape, which, as phileo, means love.
However, agape moves beyond mere affection, or the type love between
Christians set forth by the word phileo. Agape has to do with Divine love, which God is in His character and
nature. God is love, i.e., God is agape
(I John 4:8). This is also the same word
used relative to man in the context of this verse in I
John. Love set forth by the word agape
is the highest type love attainable. This is love produced by the Holy
Spirit in the life of a faithful believer. Agape appears after all the
other things mentioned in II Peter 1:5-7. It
must be supplied last, for it is placed at the height of Christian experience,
and nothing can be added therein (cf. I Cor. 13:1ff; agape is
used throughout this chapter).
2) A Mature Knowledge (vv. 8, 9)
Epignosis in Scripture has a
peculiar relationship to the salvation to be revealed, the salvation of the
soul. This word appears in passages which have to do with the saints possessing
a mature knowledge in things related to the coming kingdom. The list is by no
means complete, but throughout the New Testament epignosis
is associated with a mature knowledge of God,
of Gods Son [the
mystery of God, Christ], Gods will,
truths pertaining to faith, life, and godliness,
the coming judgment of the saints, the blessed hope, and the coming inheritance of the saints (Rom. 1:28;
Eph. 1:17, 18; 4:13; Col. 1:9-12; 2:2; 3:10; I Tim. 2:4; II Tim. 2:25; 3:7;
Titus 1:1, 2; 2:13; 3:7; Heb. 10:25-31; II Peter 1:1-8; 2:20, 21).
Epignosis, having to do with an
impartation of things pertaining to life and godliness,
allows Christians to escape the pollutions of the
world (II Peter 1:3, 4; 2:20).
Rejection of epignosis, on the other
hand, places Christians in the dangerous position of being easily entangled in
the things which epignosis allows them
to escape (Rom. 1:28; II Peter 2:20-22).
All filthiness and superfluity of naughtiness must be
set aside prior to receiving the engrafted [implanted] word, which is
able to save your souls (James 1:21);
and the reception of this Word progressively produces the renewing of your mind
in knowledge [epignosis] after the image of him that created him,
working the metamorphosis in ones life (Rom.
12:1, 2; Col. 3:10), allowing that person to escape the entanglements of
the world.
Epignosis has to do with the strong meat of the Word, which is associated in Heb. 5:6-14
with Christ and His Melchizedek priesthood. Those who have been enlightened
in these truths -- have been allowed by God to move from gnosis to epignosis -- and then fall away are the ones who become entangled again in
the affairs of the world (Heb. 6:1-6). The
fact that such persons cannot be renewed again unto repentance (vv. 4, 6) will answer the question concerning why
it would have been better for such individuals not to have known the way of righteousness (II
Peter 2:21) through coming into possession of epignosis (v. 20).
Hebrews chapters five and six must
be understood in the light of chapters three
and four, which contain the record of the
Israelites being allowed to go on into things beyond the death of the firstborn
in
A
mount in Scripture signifies a kingdom. This is where
the Israelites received the Law (the rules and regulations governing the people
within the theocracy which lay ahead), and this is where they both received the
instructions for and built the tabernacle (the dwelling place of God among His
people within the theocracy). They were then allowed to go up to the very
border of the Promised Land itself, hear the report about the land from the
twelve spies, and taste the actual fruits of the land which the spies had
carried back with them.
In
this respect, the Israelites were allowed to move from gnosis to epignosis; but they turned away (fell
away), and it was then impossible to renew them again unto repentance (Num. 13, 14). They were overthrown in the
wilderness. It would have been better for the ones who were overthrown (the
entire accountable generation, twenty years old and above, save Caleb and Joshua)
not to have known these things about the land (equivalent in the antitype to, it had been better ... not to have known the way of
righteousness for Christians in II Peter
2:21), than after they knew these things, to
turn from the holy commandment delivered unto them (Num. 13:30; Deut. 1:21ff; cf. Joshua 1:1, 2). It was so with the Israelites in the type, and thus will it be for
Christians in the antitype.
3) Calling and Election (v. 10)
Individuals
are to give diligence to
make their calling and election sure. The word
election could be better translated called out. The words translated calling and election in this verse are from the same root forms
as the words translated called and chosen in Matt. 22:14,
which should literally be translated, For many are called, but few are called out.
(Both
an individuals calling and
out-calling have to do with
the same thing. His calling
cant have to do with the Christians presently possessed [eternal] salvation,
for he cant make that anymore sure than it
already exists. Salvation by grace through faith has already been made sure, based on Christs finished work at
An
individual has been saved for a purpose; and that purpose would equate to his
calling, as realizing
that purpose would equate to his out-calling.
Both have to do with a salvation set in the future, the salvation of the soul; and both have to do with Christians one day
being called out of the called and
realizing positions as co-heirs with Christ in His [millennial] kingdom.)
The
word diligence in verse
ten is from the same word also translated diligence
in verse five. With the same intensity that
a person is to abundantly supply in his faith
virtue..., he is to make his calling and out-calling
sure. The word sure is the translation of
a word which means certain, firm, secure. And to
make his calling and out-calling sure, a
Christian would have to be knowledgeable
concerning that which is in view (note epignosis,
mature knowledge, in v.
8).
There
can be no such thing as following Biblical guidelines surrounding the purpose
for ones salvation and, at the same time, ignoring ones calling and out-calling.
The entire concept widely promulgated in Christian circles today that the
one really important thing is just to be saved has no basis in Scripture
whatsoever. Scripture places the emphasis on the purpose for ones [initial] salvation.
It is man who has turned this around and placed the emphasis back on salvation
itself.
The
entire purpose for the present dispensation is to procure a bride for God's Son, with a view to the coming age when
the Son will reign over the earth with His consort queen (procured during the
present dispensation). God has set aside an entire dispensation lasting 2,000
years for this purpose. He sent His Spirit into the world at the beginning of
the dispensation with specific instructions (seen in the type in Gen. 24:3-9). And the work of the [Holy] Spirit
throughout the dispensation, though it includes breathing life into the one who
has no life (salvation of the unsaved), is primarily concerned with procuring a
bride for Gods Son. And the bride is to
be taken [out] from
the saved, not from the unsaved (seen in the type in Gen. 24 through the specific instructions which
Abraham gave his servant and that which the servant did once he was in
Mesopotamia -- went to the city where Abrahams kindred resided, and went to
Abrahams kindred in that city [vv. 3-27]).
The
whole of the matter surrounding the reason for the Spirit being sent into the
world at the beginning of this dispensation has to do with ones calling and out-calling. And Christians are to be knowledgeable
concerning Gods plans and purposes for the present dispensation, making their calling and out-calling sure.
4) Entrance into the Kingdom (v. 11)
The
word entrance is the translation of a word
which means a road into. The
route has been properly marked in the preceding verses, and one can not only
follow this route, but he is exhorted to so do. The Christian, through this means,
can make his calling and
out-calling sure.
Peter
did not follow cunningly devised fables when
he made known the power
and coming of our Lord Jesus Christ.
He was an eyewitness of his majesty. He saw
the Sons glory when
he was with Christ in the holy mount, and he
penned the Epistles of I, II Peter as he was
moved [borne along]
by the Holy Spirit (II
Peter 1:16-21). Peter not only saw and recorded things having to do with
the coming kingdom, but he also left
detailed instructions concerning that which Christians must do to have a part
in this kingdom.
When will Christians
learn that they have been saved for a purpose? And when will they learn that
this purpose has to do with the coming kingdom? Positions as
joint-heirs with Christ in the governmental structure of the kingdom are
presently being offered, and crowns must be won by conquest. The arch-enemy of
our souls is at work in the closing days of this dispensation as never before; but the route for an abundant entrance into the kingdom has been properly
marked, and the promise of God stands sure:
To him that overcometh... (Rev.
2:7, 11, 17, 26-28; 3:5, 12, 21).
And
the command given through Jude, in order that one might one day realize this
promise, is clear:
Earnestly strive for [with reference to, in the good
contest of] the
faith...
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