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Bible Commentaries

Charles Simeon's Horae Homileticae
Isaiah 25



Verse 4



Isaiah 25:4. Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.

IT is generally thought that no great comfort can arise from meditating upon God: and this is true, as far as it respects those who are determined to live in sin: but to those who desire to serve and enjoy God, there cannot be a richer source of consolation: a view of his attributes, as displayed in the works of his providence and grace, would soon elevate our minds, and turn our fears and sorrows into “thanksgiving and the voice of melody.” We find the prophet breaking forth into rapture, “O Lord, thou art my God; I will exalt thee; I will praise thy name:” but what was the foundation of this joy? It was, as he adds, “for thou hast done wonderful things [Note: ver. 1.]:” and what those wonders were, he informs us in the words which we are about to consider, in which we may see,

I. What is here supposed respecting the Lord’s people—

We forbear to mention the temporal calamities which God’s people are called to suffer, because they are common to the wicked as well as to the righteous. But there are many and severe afflictions peculiar to the godly. They are often in great distress,

1. From a sense of guilt and danger—

[When persons first begin to turn to God, they are often filled with horror at the sight of their past iniquities, and terrified with apprehensions of the wrath they have so justly merited. However “stout-hearted” any man may have been in the days of his ignorance, he no sooner sees what transgressions he has committed, and what a God he has defied, than, like Belshazzar at the sight of the hand-writing on the wall, his loins are loosed with fear, and his knees, as it were, smite one against the other [Note: Daniel 5:5-6.]. The jailor, it should seem, from his treatment of Paul and Silas, was of a very ferocious disposition; but, when God smote him with a sense of sin, how was his heart appalled! he “sprang in with trembling, end cried out before his prisoners, Sirs, What must I do to be saved [Note: Acts 16:29-30.]?” Thus it is, in a greater or less degree, with all: and many in this state have even envied the beasts the privilege of annihilation.]

2. From the persecutions of an ungodly world—

[From the days of Cain, even to this present hour, they who have been born after the flesh have persecuted those who were born after the Spirit [Note: Galatians 4:29. 1 John 3:12.]. And the more eminent any have been for piety, the more have they been the objects of the world’s hatred and contempt. With what astonishing cruelty were the saints of old treated! They, of whom God says, the world was not worthy, were made as the filth of the world, and the off-scouring of all things [Note: Hebrews 11:36-38. 1 Corinthians 4:13.]. What though the same violence does not rage at present? is the enmity of the carnal heart slain? Does not the same aversion to religion exist now as in former times? and is it not still found in many instances that our “greatest foes are those of our own household?” Yes; and in many instances is this a source of deep affliction, even as “a terrible blast, and as a wintry storm.”]

3. From the temptations of Satan—

[”Whoever will set himself to seek the Lord must prepare his soul for temptation.” Satan will not lose any of his vassals without endeavouring to reduce them to their former state of subjection. For this end he will harass the soul with his temptations, which, as fiery darts, will inflame it with evil passions, and with a “venom will even drink up the spirits [Note: Ephesians 6:16. Job 6:4.].” How inexpressibly grievous these are to a child of God, may be seen by the bitter complaints of Paul respecting that thorn in his flesh, and his entreaties for deliverance from the buffetings of Satan [Note: 2 Corinthians 12:7-8.]. Never does a saint feel himself more “needy and distressed” than in circumstances like these; nor could any endure this “conflict with the principalities and powers of darkness,” if not upheld by an invisible and almighty arm.]

4. From the hidings of God’s face—

[God oftentimes, for wise and gracious ends, withdraws himself from his people, and suffers them to “walk in darkness for a season, and without light. And this is incomparably the most distressing of all the trials that can be endured in this world. Our blessed Lord, who never complained of the cruelties exercised upon his body, cried out with inexpressible anguish, by reason of the dereliction he experienced in his soul, “My God, my God! why hast thou forsaken me [Note: Matthew 27:46.]?” Many too of his dearest children have mourned like him, and been ready to conclude that God had forsaken and forgotten them [Note: Isaiah 49:14. Psalms 77:7-9.]. To estimate aright the greatness of this affliction, it must be felt; for neither words can express, nor imagination conceive, the gloom and misery of a deserted soul.]

Were we to view them in this light only, we should dread, rather than desire, to be of their number. But in the text, we see,

II. God’s compassionate regard towards them—

God is never more concerned about his people than when they are “in heaviness through manifold temptations:” nor will he merely afford them succour, but will himself be to them,

1. A suitable help—

[As the trials of the saints are various, so, of course, must their necessities be also: but whatever it be that they need, they shall surely receive it out of the Redeemer’s fulness. Is it a sense of guilt that oppresses them? God will “apply to their lips a live coal from the altar, and say, Thine iniquity is taken away, and thy sin purged [Note: Isaiah 6:6-7.].” Are they bowed down under a weight of persecution, and destitute of human aid? He will strengthen them in their inward man, that they shall even rejoice in being counted worthy to suffer for his sake [Note: Acts 5:41. 2 Timothy 4:17.]. Are they buffeted by Satan? He will clothe them with armour, whereby they shall be enabled to resist him manfully, and to bruise him under their feet [Note: Ephesians 6:11.]. And has he himself forsaken them? It shall be but for a little moment [Note: Isaiah 54:7-8.], that they may learn when in darkness to stay themselves on him [Note: Isaiah 50:10.], and rejoice with more exalted joy in the renewed expressions of his love. Thus it is intimated in the text itself, that whether it be strength or protection, or whatever else, that we want, he will surely impart it to us.]

2. A seasonable help—

[God may suffer his people to lie a considerable time under their afflictions: but in the very instant that he sees it best to interpose, he will come to their support. This is not only intimated in the parable of the Importunate Widow, but absolutely promised, as a deduction from that parable; “Shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? Verily I say unto you that he will avenge them speedily [Note: Luke 18:7-8.],” that is, in the very best and fittest season. And how remarkably was this exemplified in his conduct towards Abraham! That holy patriarch was made to go three days’ journey to the mountain where he was to slay his son: he was permitted to take the wood, the fire, the knife, for the execution of the divine command; he was even suffered to bind his son, and lift up the knife that was instantly to inflict the fatal wound; and then it was that God stopped him by a voice from heaven. Thus in ten thousand other instances has that proverb been verified, In the mount of the Lord it shall be seen [Note: Genesis 22:14.]. And it is remarkable that the poor illiterate fishermen, who followed our Lord, were even ordered not to think beforehand what they should say, when summoned before their rulers, but to expect that the Holy Ghost should suggest to them at the moment what they ought to speak [Note: Matthew 10:19-20.]; and though their example does not justify a want of foresight and premeditation in us, yet the promise made to them warrants us to look to God as a help, a present, “a very present help in the time of trouble [Note: Psalms 46:1.];” and to expect his interposition then, when “the storm” would otherwise overwhelm us.]

3. A sufficient help—

[However “needy and distressed” we be, God is able to support and deliver us. Though we be as “worms, yet will he enable us to thresh the mountains [Note: Isaiah 41:14-15. Deuteronomy 33:25.].” And though earth and hell conspire against us, yet will he make us “more than conquerors.” Our weakness is no ground of discouragement: for “his strength shall be perfected in our weakness [Note: 2 Corinthians 12:9.].” He has undertaken for us, and he will perform his engagements: and, sooner than not make us triumph over our enemies, he would cause “the very stars in their courses to fight for us [Note: Judges 5:20.],” or the earth to open and swallow up our adversaries. Never has a child of God yet failed for want of his effectual aid; nor shall any one to all eternity: sooner shall heaven and earth pass away than “one of his little ones shall perish [Note: Matthew 18:14.].”]

From this subject we may clearly see,

1. The true nature of experimental religion—

[The acknowledging of these things to be true does not constitute real piety: it is the experience of them in the soul that is the foundation, and indeed the very essence, of vital godliness. Our blessed Lord has said, “Come unto me, all ye that are weary and heavy-laden, and I will give you rest [Note: Matthew 11:28.]:” and this comprehends all the whole work of God’s grace upon the soul. To be heavy-laden with a sense of sin; to seek rest in Christ; and to be brought by the Lord Jesus to an entire rest in God as our Father and our Friend; this, I say, is true religion: and the experience of this on earth will lead assuredly to the everlasting experience of it in heaven [Note: Revelation 1:5-6.] — — —]

2. The true nature of practical religion—

[“A form of godliness” may easily exist “without any of its power.” Then only do we serve the Lord Jesus aright, when we are conformed to the image of Christ, and have learned to walk as he walked.” “Love is the very fulfilling of the law!” and this love of Christ to us is the true pattern for our love to each other [Note: Ephesians 5:2.]. This is what becomes us “as the elect of God [Note: Colossians 3:12-14.]:” and this will be the test of our obedience in the day of judgment [Note: Matthew 25:34-36.]. “Let the same mind then be in you, as was in Christ Jesus [Note: Philippians 2:5.]” — — — And let this be the habitual exercise of it as far as your circumstances will admit [Note: If this be the subject of a Charity Sermon, this will be the place for opening the peculiar nature of the charity.] — — —]

Verses 6-8



Isaiah 25:6-8. In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees: of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.

MANY passages of Scripture, which, from the language, might be supposed to belong to the Jewish dispensation only, will be found to refer in a more especial manner to the times of the Gospel. The “mountain” so frequently mentioned in this place was Mount Zion, which was distinguished above all other mountains by being the peculiar residence of the Deity: and it should seem that all the great things which God promised to the world, were to be transacted upon that spot. But Mount Zion was a type of the Gospel Church, wherein God yet more eminently dwells: and it is in the Church of Christ that he bestows the blessings which are here promised. The Gospel, which is here promulgated, affords,

I. Food to the hungry—

The Gospel calls us to a luxurious feast—

[The terms in which this feast is expressed, are evidently intended to raise in our minds the highest possible conceptions of its excellency. “A feast” is far more than a common meal, and conveys an idea of costliness and abundance: a feast “of fat things” imports that the choicest provisions are set forth: and the fat things being “full of marrow,” suggests, that no expense is spared in procuring whatever can provoke the appetite of the guests, or afford them pleasure. But “wines” are also added; wines that have contracted a delicious flavour by being long kept “upon the lees;” and wines “well refined,” that are bright as a ruby, that “sparkle in the glass,” and that delight the eye whilst they gratify the palate. What are we to understand from this accumulation of ideas, but that, as the choicest viands administer nourishment and comfort to the body, so the Gospel provides every thing which can exhilarate and support the soul. After all, this representation falls very far short of the truth: for the promises of the Gospel are infinitely sweeter to the hungering and thirsting soul than the most exquisite food can be to our taste. Let but a sinner, who pants after pardon, be enabled to apply to his soul that promise of Jehovah, That “crimson sins shall be made white as snow,” or that word of Christ, That “whosoever cometh to him he will in no wise cast out;” what transports of joy will he not feel! how will he be “filled as with marrow and fatness, while he praises his God with joyful lips!” What strength did that word, “My grace is sufficient for thee,” administer to Paul under the buffetings of Satan! In the strength of that one meal he was enabled to go on, not for forty days only, but to the latest hour of his life [Note: In allusion to Elijah, 1 Kings 19:7-8.]. And such is the Gospel to all who cordially embrace it.]

This feast has God himself prepared for all people—

[It is none other than “the Lord of hosts” who has spread this table at his own expense. And he invites “all people,” not of the Jews only, but of the Gentiles also; yea, the very vilest of the human race. He sends out his servants into the highways and hedges, to call the halt, the lame, and the blind, and orders them to take no refusal, but to compel them to come in [Note: Matthew 22:4. Luke 14:17; Luke 14:21-22.].” Yea, though in every succeeding age there have been myriads of guests brought in, yet his message to us is, that “yet there is room.”]

But, as this feast can be of no use to those who feel not their need of it, nor discern its excellency, the Gospel suits itself to our necessities, and offers,

II. Light to the blind—

There is a thick, impenetrable “veil” over the hearts of men—

[The lusts and prejudices of men cast a film over their eyes, and incapacitate them from discerning spiritual things: and Satan by his subtle devices confirms their blindness [Note: 2 Corinthians 4:4.]. As the Jews, even while Moses was read to them every Sabbath day, were unable, by reason of the veil that was upon their hearts, to comprehend the great ends and purposes of the Mosaic dispensation [Note: 2 Corinthians 3:14-15.], so thousands who live under the light of the Gospel are total strangers to its fundamental truths; or admit them only in theory, while they are destitute of any experimental knowledge of them in their hearts. “They have eyes, but see not; ears, but hear not; hearts, but understand not.”]

But God by his Gospel removes this veil—

[“He who commanded light to shine out of darkness will shine into the hearts” of those who seek him. “The things which flesh and blood could never have discovered, he will reveal unto them [Note: Matthew 16:17.].” He will shew them the evil of sin, the depravity of their hearts, the fulness and suitableness of Christ, the stability of the covenant, together with every thing else which they need to know. He will not merely turn aside the veil, and give them a transient view of the holy of holies, but will “destroy” the veil, and “rend it in pieces from the top to the bottom.” It is true, this clear knowledge of divine truth will not be imparted all at once; but it shall gradually increase, till they “see as they are seen, and know as they are known.”]

To complete the happiness of his people, God further promises,

III. Victory to the oppressed—

The former part of the text refers to the apostolic and millennial periods; but the latter will not be accomplished till the day of judgment. To that season in particular St. Paul applies the words before us [Note: 1 Corinthians 15:54.]. Taking him for our guide, we are in no danger of misinterpreting their import, whilst we say, that God will rescue us from,

1. The power of death—

[Death is even now disarmed of its sting; and the king of terrors is made our friend. They who through the Gospel are enabled to live unto Christ, may justly account it “gain to die:” not life only, but even death itself, is numbered among their treasures [Note: Philippians 1:21. 1 Corinthians 3:22.]. Such is their victory over it, that it is an object of hope and desire rather than of terror and aversion [Note: Philippians 1:23.]: and when it comes, they are not so properly said to die, as to “fall asleep in Jesus.” Nor will its apparent triumphs be of long duration; for that which swallowed up mankind with insatiable avidity, shall itself “be swallowed up in victory,” and not a vestige of it ever again be found among the saints of God.]

2. The sorrows of sin—

[Whilst we continue in the body there will be occasion for us to “go on our way weeping.” But even now the sorrows of believers are widely different from the sorrows of the world: instead of corroding the heart, they bring a peace along with them; and the persons who are most affected with them, so far from wishing to get rid of them, desire to have them more deep and abiding. But ere long they shall sully the face no more; but shall be “wiped away” by the hand of a compassionate Father, and be followed by a harvest of eternal joy [Note: Revelation 21:4; Revelation 7:16-17.].]

3. The reproaches of the world—

[There is scarcely any thing which an ungodly world will not say or do, to asperse the character of the godly, and to destroy their peace. But God in this world so far “takes away their rebuke,” as often to manifest himself to them, and to interpose visibly on their behalf [Note: Ex. gr. Joseph, Daniel, the Hebrew Youths. &c.]. But in a little time “He will bring forth their righteousness as the noon day;” and they who were regarded “as the filth of the world and the off-scouring of all things,” shall be openly acknowledged as the children of the living God.]


1. To those who are living at a distance from God—

[Whatever you may promise yourselves from the enjoyment of this world, you in reality are feeding only on husks; and however you may boast of attainments in philosophy, there is a veil on your hearts that hides from you all spiritual knowledge. Besides, whatever satisfaction you feel, or whatever reputation you enjoy, death will speedily swallow up both you and it, and will consign you over to everlasting shame and misery. Say, then, whether you have not made a wretched choice, and whether the mourning and despised Christian be not in a far happier state than you? It is not however too late for you to repent: the invitations of the Gospel are sent to you as well as to others; and if you put away your vain excuses, and return to God as prodigals, you shall find a cordial welcome, and feast this very hour on the fatted calf. O that the “scales may fall from your eyes;” and that, being “brought from darkness unto light, you may be turned from the power of Satan unto God!”]

2. To those who are come to God’s holy mountain—

[You find that the promises of the Gospel have not disappointed you. If you are not “satisfied with the plenteousness of God’s house,” it is not because the provisions are withheld from you, but because you want a better appetite for them. “Be not straitened in yourselves;” and be sure you never shall be straitened in your God: “open your mouth wide, and he will fill it.” Above all things remember to feed continually on “the body and blood of your beloved Lord; for his flesh is meat indeed, and his blood is drink indeed [Note: John 6:54-55.].” And soon you shall be called to the banquet above, where “your Lord shall gird himself and come forth to serve you.” Then shall these promises receive their full accomplishment; and you shall possess that “fulness of joy which is at God’s right hand for evermore.”]

Verse 9



Isaiah 25:9. It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.

IF the benefits of Christianity were duly estimated by us, there would be no bounds to our attachment to it, or our delight in it. What an assemblage of images have we in the verses immediately preceding my text, to display the excellence of our holy religion! In truth, the human mind is scarcely capable of combining such a variety of ideas as are here presented to us, so as to reduce them to one common focus, and at one view to comprehend them all. But the common result of all will doubtless be that which is declared in my text. The whole Church of God, and every individual member of it, will be impressed alike with wonder and admiration at a discovery of our redeeming God, and will exclaim, “This is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation!”

Let us, then, consider this,

I. As the language of the Church at large—

The time spoken of in Scripture as “that day” sometimes refers to one period, and sometimes to another; and frequently comprehends several distinct periods, in which the things predicted shall receive a partial and progressive accomplishment. In the passage before us, the prophet may be considered as comprehending in his view,

1. The apostolic age—

[For many hundred years had the Jews been waiting for the Messiah’s advent: and at that precise time, when Jesus came, were they “expecting him, as the consolation of Israel,” and “looking for redemption in Jerusalem.” And no sooner was he born into the world, than an angel appeared to certain shepherds, to announce his advent; saying, “Behold, we bring you good tidings of great joy, which shall be to all people: for unto you is born, this day, a Saviour, which is Christ the Lord [Note: Luke 2:10-11.].” As for the joy which these tidings excited, we may judge of it, not only from the exultation of the shepherds, but from the expressions of that aged saint, who, on taking the infant Saviour in his arms, exclaimed, “Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation [Note: Luke 2:25-30.]!”]

2. The millennial period—

[The Church is now expecting a second advent of our Lord, when he shall take to him his great power, and reign over the face of the whole earth. We verily believe that the time is near at hand, when “all kings shall bow down before him, and all nations shall serve him,” and “all the kingdoms of the world become his undivided empire.” And oh! what joy will his advent diffuse throughout the whole intelligent creation, both of Jews and Gentiles! Of that time the Prophet Isaiah speaks, when he says, “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: for thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. And when ye see this, your heart shall rejoice, and your bones shall flourish like a herb [Note: Isaiah 66:10-14.].” And in the book of Revelation, the same event is thus announced: “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings; saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready [Note: Revelation 19:6-7.].”

But there will be yet a further accomplishment of our text at,]

3. The day of judgment—

[All that are in the graves are waiting for the Saviour’s advent: and when we consign any saint to the silent tomb, we do it in an assured expectation that, at the appointed hour, he shall rise again to “meet the Lord in the air.” The very spirits that are before the throne of God are also waiting for that blessed day, when, by their re-union with the body, their bliss shall be complete, and their felicity entire. To that period we may conceive the Apostle refers, when he says, “The whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body [Note: Romans 8:22-23.].” At all events, we are sure that it is that period which “the grace of God” teaches us to be “looking for, even for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ [Note: Titus 2:13.].” How will every saint, even from Adam to that very hour, then say, “Lo, this is our God; we have waited for him; this is the Lord; we have waited for him: we will be glad and rejoice in his salvation!” Then, indeed, will “death be swallowed up in victory, and all tears be wiped from off all faces [Note: ver. 7. 8.],” and the Saviour’s advent be celebrated in this universal song.]

But we need not wait for any distant seasons; for even now may our text be taken,

II. As the language of every individual believer—

Yes, now, at this present moment, does the believer thus express himself,

1. In the recollection of what is past—

[Long has he waited upon God, that he might obtain mercy to his soul. To “win Christ, and be found in him,” has been the supreme object of his desire. For this he has wept, and prayed, and laboured, if by any means he might obtain it. And now, at last, Christ has revealed himself to him, as an able and all-sufficient Saviour. Now, then, with grateful surprise, he exclaims, ‘Lo, this is my God, for whom I have waited and prayed! this is my Lord, whom alone, and above all things, I have desired to behold. I once thought the time long; but now I regret not the troubles which I endured whilst seeking after him: had they been ten times as pungent, or had I endured them ten times as long, I should not now repine: one view of him as reconciled to me, and one hour spent in communion with him, is sufficient to repay me for a whole life of sorrow and suspense.’ I will appeal to all, whether any man, who can say, “He hath taken me out of the horrible pit, and out of the miry clay,” does not find occasion also to add, “He hath put a new song into my mouth, even thanksgiving to our God [Note: Psalms 40:1-3.]”?]

2. In the anticipation of what is yet future—

[Doubtless he looks forward to many conflicts with sin and Satan: he sees a host of enemies arrayed against him, enemies with whom he would be utterly unable to cope: but he knows in whom he has believed; and, in dependence on the Saviour, he defies every adversary, saying, “In the Lord put I my trust: I will not fear what either men or devils can do against me [Note: Psalms 27:1.].” In answer to the remonstrances of a guilty conscience, he replies, “My Lord will save me:” and, if the number or power of his enemies be urged against him, he answers with confidence, “This Saviour is my God: and if He be for me, who can be against me?” This is He for whom I have waited; and He will save me. “In his name I set up my banners;” and in reliance upon Him, I know that no enemy shall prevail against me, or “ever pluck me out of his hands.” I give loose therefore to joy: yea, “I will be glad, and rejoice in his salvation [Note: Psalms 20:5.];” and though I “see my Saviour no otherwise than by faith, I will rejoice in him with joy unspeakable and full of glory.”]


What now shall I say, to commend this Saviour to you?

1. Let your expectations from him be enlarged—

[It is not possible for you to expect too much. If your sins were numerous as the sands upon the sea-shore, you might expect that he would “blot them all out as a morning cloud,” or “cast them behind him into the depths of the sea.” If he who has undertaken to save you be “God,” what have you to fear? And if he have promised to be “a God unto you,” it is not possible that you should ever want. You may stretch your requests to the utmost bounds of human language to express, or of human ingenuity to conceive, and they shall fall infinitely short of what you shall surely realize, if he himself be yours. “All things are yours, if ye be Christ’s [Note: Adopt the language of David, Psalms 62:5-8.].”]

2. Let your joy in him abound—

[Doubtless, whilst you are in the body, you will have more or less cause for sorrow. But methinks, if you were out of the body, you could scarcely have more ground for joy. Only reflect on him who has undertaken to save you, or on the salvation which he has engaged to bestow upon you; and your whole life will be one continued scene of joyful exultation and of holy triumph. It will be, in short, a very heaven upon earth.]


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Bibliography Information
Simeon, Charles. "Commentary on Isaiah 25:4". Charles Simeon's Horae Homileticae. 1832.

Lectionary Calendar
Thursday, October 29th, 2020
the Week of Proper 25 / Ordinary 30
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