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Our Old Testament reading this
morning is found in the book of Numbers. The book of Numbers, and we'll
be reading together the 19th chapter. Numbers 19. Here now God's inspired and living
and inerrant word. Now the Lord spoke to Moses and
to Aaron saying, this is the statute of the law that the Lord
has commanded. Tell the people of Israel to
bring you a red heifer without defect in which there is no blemish
and on which a yoke has never come. And you shall give it to
Eliezer the priest, and it shall be taken outside the camp and
slaughtered before him. And Eliezer the priest shall
take some of its blood with his finger and sprinkle some of its
blood toward the front of the tent of meeting seven times.
And the heifer shall be burned in his sight, its skin, its flesh,
and its blood with its dung shall be burned. And the priest shall
take the cedar wood, and hyssop, and scarlet yarn, and throw them
into the fire, burning the heifer. Then the priest shall wash his
clothes, and bathe his body in water. And afterwards he may
come into the camp. But the priest shall be unclean
until evening. The one who burns the heifer
shall wash his clothes in water, and bathe his body in water,
and shall be unclean until evening. And a man who is clean shall
gather up the ashes of the heifer and deposit them outside the
camp in a clean place. And they shall be kept for the
water, for impurity, for the congregation of the people of
Israel. It is a sin offering. And the
one who gathers the ashes of the heifer shall wash his clothes
and be unclean until evening. And this shall be a perpetual
statute for the people of Israel and for the stranger who sojourns
among you. Whoever touches the dead body
of any person shall be unclean for seven days. He shall cleanse
himself with the water on the third day and on the seventh
day and so be clean. But if he does not cleanse himself
on the third day and on the seventh day, he will not become clean. Whoever touches a dead person,
the body of anyone who has died and does not cleanse himself
defiles the tabernacle of the Lord. And that person shall be
cut off from Israel, because the water for impurity was not
thrown on him. He shall be unclean. His uncleanness
is still on him. This is the law when someone
dies in a tent. Everyone who comes into the tent
and everyone who is in the tent shall be unclean for seven days.
And every open vessel that has no cover fastened on it is unclean. Whoever in the open field touches
someone who was killed with the sword or who died naturally or
who touches a human bone or a grave shall be unclean seven days.
For the unclean they shall take some ashes of the burnt sin offering
and fresh water shall be added in a vessel. Then a clean person
shall take hyssop and dip it in the water and sprinkle it
on the tent and on all the furnishings and on the persons who were who
were there and on whoever touched the bone or the slain or the
dead or the grave. And the clean person shall sprinkle
it on the unclean on the third day and on the seventh day. Thus
on the seventh day he shall cleanse him, and he shall wash his clothes
and bathe himself in water, and at evening he shall be clean.
If the man who is unclean does not cleanse himself, That person
shall be cut off from the midst of the assembly since he has
defiled the sanctuary of the Lord because the water for impurity
has not been thrown on him. He is unclean and it shall be
a statute forever for them. The one who sprinkles the water
for impurity shall wash his clothes and the one who touches the water
for impurity shall be unclean until evening and whatever the
unclean person touches shall be unclean and anyone who touches
it shall be unclean until evening. And now let's turn this morning
once again to Hebrews chapter nine. Hebrews chapter nine. We were here last Lord's Day
morning in our series on the ascension of Christ and we're
returning this morning to look at two more verses, verses 13
and 14. But to get our focus, to get
our bearings, let's read together beginning at verse 1. Now even the first covenant had
regulations for worship and an earthly place of holiness. For
a tent was prepared, the first section in which were the lampstand
and the table and the bread of the presence. It is called the
holy place. Behind the second curtain was
a second section called the Most Holy Place having the golden
altar of incense and the Ark of the Covenant covered on all
sides with gold in which was a golden urn holding the manna
and Aaron's staff that budded and the tablets of the covenant.
Above it were the cherubim of glory overshadowing the mercy
seat. Of these things we cannot now
speak in detail. These preparations having thus
been made the priest goes regularly into the first section performing
their ritual duties but into the second only the high priest
goes and he but once a year and not without taking blood which
he offers for himself and for the unintentional sins of the
people. By this, the Holy Spirit indicates that the way into the
holy places is not yet opened as long as the first section
is still standing, which is symbolic for the present age. According
to this arrangement, gifts and sacrifices are offered that cannot
perfect the conscience of the worshiper, but deal only with
food and drink and various washings, regulations for the body imposed
until the time of Reformation. But when Christ appeared as a
high priest of the good things that have come, then through
the greater and more perfect tent, not made with hands, that
is, not of this creation, he entered once for all into the
holy places, not by means of the blood of goats and calves,
but by means of his own blood, thus securing an eternal redemption. Or if the blood of goats and
bulls and the sprinkling of defiled persons with the ashes of a heifer
sanctify for the purification of the flesh, how much more will
the blood of Christ, who through the eternal Spirit offered himself
without blemish to God, purify our conscience and from dead
works to serve the living God. Amen and amen. Let's pray together. Father, as we come to you this
morning, we ask you to fill us with joy and gratitude that we
have your word. Grant us the grace this morning
to be studious to look intently into this perfect law of liberty. And Lord, may we not walk away
from it being forgetful hearers, but make us faithful doers of
your truth. Today is the seed of the word
is sown. We ask you to plow up our hearts
by your spirit. Let your word sink down into
well tilled soil. And we ask you to bring forth
an abundant harvest of spiritual fruit. All this we pray in our
Savior's name. Amen. His prayer was lengthy. but in
the best Protestant tradition, a tradition and experience sadly
missing in many churches today. Pastor George Shrink brought
the needs and the desires and the hopes and the praise of his
congregation, the Monument Methodist Episcopal Church of Baltimore,
to the throne of grace. one Lord's Day morning in 1865
during the pastoral prayer, something, whether it was an element of
his prayer or an element from earlier devotions in the day,
something caught the attention of one of the choir members.
And she began to meditate upon the glorious work of Jesus Christ. Her heart was captivated by the
truth and the power of the cross. And as she mused on the gospel,
as her pastor prayed, the truth of grace simply wafted over her. And as her heart filled with
joy, her thoughts began to come to her as lines of poetry and
not having any paper, she opened up her hymnal and began to quickly
write inside. I hear the Savior say, Thy strength
indeed is small. Child of weakness, watch and
pray. Find in me Thine all in all. Jesus paid it all. All to him I owe. Sin had left
a crimson stain. He washed it white as snow. Last Lord's Day, those words
of Elvina Hall, Jesus paid it all. really brought us to the
climax of Hebrews 9, 11, and 12. Jesus paid it all. Those words capture the theological
thrust of that text. The Lord Jesus Christ, as our
great High Priest, has ascended into heavenly glory to present
himself at the Father's right hand. He did not go into the
presence of God the way an earthly Old Testament high priest did.
Jesus did not go into an earthly tent that the author describes
in those earlier verses of this chapter, but rather he passed
into that greater, that more perfect tabernacle above where
he ever lives and ever serves the church as our great high
priest. The Son of God did not go as
Aaron would have gone with the blood of goats and calves. But having accomplished a perfect
atonement on the cross, Jesus presented himself risen, glorified,
and yet now forever scarred. as the one who has achieved,
the one who has secured and obtained forever our redemption. The Lord Jesus Christ did not
die upon the cross and ascend into glory to make redemption
a mere possibility. Oh, my dear people, Jesus shed
his blood to make our redemption an absolute certainty. Jesus paid it. This morning, we're moving forward
in the passage to look at verses 11, or rather verses 13 and 14,
where we see that not only did Jesus secure our eternal redemption,
but as our high priest, Christ has achieved our spiritual purification. What did Ms. Hall write? Jesus
paid it all, all to him I owe. Sin had left a crimson stain, but he washed it white as snow. Now in verses 13 and 14 the author
once again contrast the new from the old as he had done in verses
11 and 12. But here he uses this contrast
to present an argument to us, an argument from the lesser to
the greater. The technical term for this in
logic is an a-fortiori argument, or in Jewish studies it's called
a kal-vah-chomer, light and heavy. Light and heavy. Now, we're used
to this kind of argument. We encounter it in everyday life.
One of the iconic commercials, one of the longest-running and
most successful television ads was for Life Cereal. Perhaps
you remember it. Three little boys, two of them
looking at this bowl of cereal, and they're not about to touch
it. Why? Because it's supposed to
be good for you. And if it's supposed to be good
for you, then it must taste disgustingly. But what were they going to do?
They'll give it to Mikey. Mikey, he won't like it. Why?
Because Mikey hates everything. But it turns out Mikey loves
it. Now, you may not have realized
it at the time, you may not have thought in these terms, but the
Quaker Oat Company was plying you with an a fortiori argument. If Mikey loves it, everybody's
going to love it. the lesser to the greater. Now,
we find this kind of argument in Scripture. Jesus uses it. In fact, this kind of kal-vah-chomer,
this light and heavy argument, was right at the heart of our
theme text last year from Luke 11, 13. If you're evil, you're
a sinful person, and yet you know how to give good gifts to
your children, the lesser then how much more will your Heavenly
Father give the Holy Spirit to those who ask Him? Now, that's
the kind of argument that unfolds the author's thought here. And
he sets out for us the minor premise of this argument, the
lesser of the argument, in verse 13, where we see that the sacrifices
of the Old Covenant purified the flesh. When you read the
ritual purity laws of the Old Testament, laws like we find
in Leviticus, particularly chapters 11 through 15, but in other places
in the Pentateuch as well, like Numbers 19 that we read a few
moments ago, then you begin to realize that all kinds of things
can make you unclean. Your food can make you unclean.
The kind of clothing that you wear, that can make you unclean. If you touch a dead body, you
can become unclean. The birth of a child can make
a mother and the child unclean. Various bodily ailments can make
you unclean. When you read Leviticus, you
start to think, wow, just about everything in this world can
make me unclean. And that's the point. That's
the point. Because of all the good gifts
that God gives us in this world, there is the potential of perverting
those good gifts and not using them for His glory. And so, practically
everything, it seems, can make us unclean. Now, this uncleanness
had consequences. If you were unclean, you defiled
the tabernacle. You couldn't approach those holy
precincts for worship. And in some more serious cases,
you were actually required to stay outside the camp for a period
of time. There's a great example of this
earlier in Numbers chapter 12, when Miriam sins by speaking
harshly about Moses' wife, Zipporah. At that time, the Lord for her
sins struck her with leprosy and she was quarantined outside
the camp for seven days before God healed her and she could
be cleansed and come back into the camp. Now, these physical
and ceremonial defilements were used by God to teach Israel some
very profound lessons. They were object lessons about
the defilement that's caused by sin. And while you and I are
not under the ritual laws of the Old Testament, We are still
under the principles that they contain. And what is this principle
of the law of uncleanness? Yes, practically everything in
this world can make you unclean and sin defiles you. Sin defiles you. That's why you
feel guilty when you sin. That's why you feel dirty when
you sin. You realize that there is a blemish
upon your conscience, a stain upon your soul. And this morning
if you say, well, I don't really feel that way. I don't see any
shame or I don't feel any kind of defilement when I sin. Well,
then you're in a very serious spiritual condition. Remind me of that character in
Peanuts, Pigpen. Pigpen is not aware that he's
dirty. He walks around and there's this cloud of dust swirling around
him. But everyone else can see that
he's filthy, but no one else, but he can't see it himself.
Why? He's become so accustomed to it. And I wonder this morning, If
you feel the weight and the burden of sin on your conscience when
you defile the law of God. Or have you calloused your heart
by unrepentant sin and no longer feel the pricks of the spirit's
conviction? Oh, my dear people, sin defiles. That's the lesson of the law,
but it also alienates. It alienates us from God. When Miriam sinned, she was not
able to go to the tabernacle for worship. But it also alienates
us from the people of God. She was put outside the camp. Sin has consequences. Sadly, that is a lesson largely
lost on our culture today. watch videos online of people
who are caught red-handed committing a crime, and they're often quite
astounded that the police would dare to arrest them. My actions have consequences?
Yes. They always have and they always
will and sin will always defile you and sin will always alienate
you. It cannot but do otherwise. But of course, there was the
hope of cleansing from sin. That's why all of the rituals
and the ceremonies are in place. Just read the book of Leviticus,
and you do read the book of Leviticus, right? You should read the book
of Leviticus, and you'll see them laid out for you here. There are sacrifices, and there
are washings, and there are scourings, and there are scrapings, all
kinds of methods. And when you read Leviticus,
you will see how elaborate these ceremonies were. You will start
to sense, I think, how burdensome many ways they were. And you
and I should all breathe a sigh of relief that we don't live
under the regulations of the Old Covenant. You were able to
get up out of bed this morning and you didn't have to bring
a goat to church unless it was the old one you
married. Sorry. preacher's temptation that he
just couldn't resist. Here the author takes all of
these sacrifices and he summarizes them in terms of the sprinkling
of blood and the ashes of a heifer. Now the sprinkling of blood reminds
us of what Aaron did on the Day of Atonement in Leviticus 16. He would go into the most holy
place and there upon the mercy seat he would sprinkle that blood
seven times for the purification of the tabernacle. But here the author, after dealing
with the sprinkling of the blood and the Day of Atonement, which
forms most of the background for what we've seen prior to
this in chapter 9, he takes hold, as it were, of the spindles of
his Torah scroll. And with a few death turns, he
rolls it ahead to Numbers 19 and the ashes of a heifer. We read the regulations for that.
If you were defiled by some kind of contact with a dead body,
then you were to take these ashes. They were from a spotless red
heifer whose blood was shed and whose body along with its blood
was burned up. Those ashes that were kept in
a clean place outside the camp were mixed with water and sprinkled
on you. And then you would be allowed
after the third day sprinkling and the seventh day sprinkling
to once again enter the camp. Now here's the point. These ceremonies
did what God intended for them to do. They provided ritual cleansing. They provided a ceremonial way
for those who had become defiled some way physically to experience
the purification of the flesh, of the body, so that they could
be restored to fellowship and worship. But there's a point
here that I don't want you to miss about the nature of these
sacrifices and ceremonies. They didn't just work mechanically. Go through the steps, follow
the details of Leviticus and presto, everyone is right with
God. Oh yes, they in an outward way
restored you to the camp, but these ceremonies, these sacrifices
and rituals were intended to function in a sacramental way. Now, here's what I mean. As New
Covenant believers, God has given us bread and wine and water,
physical means that serve as means of grace that offer to
us the truth and the power of the gospel that turn our attention
to look back to the cross of Christ and beckon us to believe. Now for our brothers and sisters
under the Old Covenant, the goats and the calves and their blood
and the ashes and all of the ceremonies that went along with
cleansing served a sacramental function. They were physical
means that in that simple way proclaimed and offered the gospel
to the people. And just as we use these means
of grace to look back to what Christ has accomplished, they
use those means of grace to look forward to what He would accomplish. And those sacrifices, when used
as God intended them, beckoned them to faith. and they carried out their God-intended
purpose. The blood of goats and calves
and the sprinkling of the ashes of a heifer do secure, they do
sanctify for the purification of the flesh. But if that's the
case for the lesser, then what are we to say about the blood
of Jesus. What about that blood that was
so powerful that it secured our redemption? Well, these questions
are answered in verse 14, where we have the greater conclusion. Yes, the sacrifices of the old
covenant purified the flesh, but the sacrifice of the new
covenant purifies the conscience. If the lesser offerings had a
role to play, and they did, how much more the death of Jesus. Now let's just pause there for
a moment. And let's meditate on those words, how much more. They really capture the heart
of the book of Hebrews. Those three words summarize the
author's argument. How much more? When I was a teenager, I often
carried with me a small red New Testament. In fact, I brought
it with me this morning. I love this little New Testament.
It probably cost me $2 and is getting worn out. But I carried
it all over the place and the book that I read most in this
little New Testament was the book of Hebrews. It's pretty
obvious when you open it up because it's the book I've marked up
the most. I was fascinated with the book of Hebrews and I would
read it over and over again. But I wrestled with this book
and its message and I wrestled with what I was reading other
people say about the book of Hebrews because they kept emphasizing
the better nature of what's revealed in Hebrews But in my very simple
way of thinking in those days, I thought, well, just a second
here. Are you denigrating the Old Testament? Wait just a minute. I mean, the Old Testament's the
word. I was even an Old Testament geek as a teenager. Okay. It's longstanding. The Old Testament's
God's Word. It's over three-fourths of God's
Word. We've got to take it seriously.
We've got to obey the Ten Commandments. We've got to love this book.
So what's going on here? Until it dawned on me that the
author was not denigrating the Old Testament, he was putting
it in its context. The Old Testament was good. Old
Testament was better than good. It was marvelous. But oh, how much better is the
fulfillment of the Old Testament in the Son of God. Very popular
today to see food videos on social media. People are all the time
cooking and prepping meals and I only wish it could happen in
real life as fast as it does on Instagram. Wonderful looking
meals, marvelous desserts. You know, you keep saving them,
those meals and desserts you're never going to make, but you
save them, right? It can be fun to watch those,
but isn't it much better to sit down to a good meal with a fork
and knife? It can be a lot of fun planning
your dream vacation, going from website to website. But oh, how
much better is it to be there? And we all have pictures of family
and friends, people we love. And it's wonderful to look at
those pictures, isn't it? Oh, but how much better to see
them face to face? Aaron was marvelous dressed in
his high priestly attire. Oh, the angels are majestic and
glorious coming from the very throne of God. But how much better
is Jesus? How much more glorious is the
son of God who comes in fulfillment of all those types and shadows? I think this morning we ought
to turn to Matthew chapter 1 and right at the top of the page,
how much more? God has given us the 39 books
of the Good Testament and he's given us the 27 books of the
How Much More Testament. Now to appreciate the how much
more nature of Jesus' sacrifice. To appreciate the power of his
blood, we need to look at two elements that the author lays
out for us here in verse 14. First has to do with the nature
of Christ's sacrifice. There are four elements to this.
First of all, it is a self-sacrifice. Did you notice that? Christ offered
himself. That wasn't possible for Aaron
or for any of his successors. It was necessary for them to
bring a goat or a calf or a lamb. They had to bring them, in fact,
first for their own sins, then for the sins of the people. But
Jesus Christ laid down his own life. On the cross of Calvary,
our Lord was both priest and sacrifice. And that old rugged
cross was the altar where He was slain. Remember those words
in the Good Shepherd discourse when Jesus says, for this reason
the Father loves me, because I lay down my life that I may
take it again. No one takes it from me. The
Romans thought they were taking it from Him. The Jews thought
they were taking his life from him and finally getting rid of
what they thought was this pesky pretend Messiah. But Jesus says,
no one takes my life from me. I lay it down of my own accord. I have authority to lay it down
and I have authority to take it up again. Why? Because this
charge I have received from my father. That leads us to the second element
of this sacrifice. Not only was it a self-sacrifice, but it was
a sacrifice directed to the Father. He offered himself up to God because God is justly angry with
our sins. The wrath, the holy, just wrath
of God must be satisfied for our iniquities. And the Savior
said, I will bear the punishment of my people. It's not very popular
today to preach the substitutionary atonement. It's not very popular
to talk about penal substitutionary atonement. That Christ was punished
in our behalf. But brothers and sisters, that
is the heart and that is the glory of the gospel. That Christ
loved us so much. That He was for the joy that
was set before Him. The joy of redeeming you. He was willing to endure the
cross and despise the shame. A self-sacrifice, a Godward sacrifice. It was a sinless sacrifice. He offered himself without blemish
to God. I'm sure you're familiar enough
with the sacrificial system of the Old Testament to know that
when an Israelite brought his or her offering to the Lord,
it had to be a perfect, a blemishless offering. The animal couldn't
have a broken bone or some defect. So an Israelite was bringing
the most valuable from his flock or his herd. And he was bringing
an animal that was without flaw to take the punishment for his
flaws, for his sins. The apostle Peter compared the
Lord Jesus to these blemish less sacrifices when he wrote, but
we are redeemed not with silver and gold, but with the precious
blood of Christ, like that of a lamb without blemish or spot. The author of our book Hebrews
here makes this explicit earlier in chapter 4 when he says, For
we do not have a high priest who is unable to sympathize with
our weaknesses, but one who in every respect has been tempted
as we are, yet without sin. Why was the death of Christ so
powerful? Because the life of the flesh
is in the blood. And in pouring out His blood
unto death, Christ was pouring out His sinless, spotless life. And that's how it accomplished
the plan and the purposes of God. But you'll notice in the
fourth place here that this is a Spirit-empowered sacrifice. He offered himself without blemish
to God by or through the eternal Spirit. This is a lesson I think
that is often lost on us. When we think about Jesus and
the person of Jesus and what theologically is called the hypostatic
union, the union between God and man, Two distinct natures,
one person. We tend to transform that in
our minds into thinking of Jesus as a superman. But Jesus was
a true man. There was not a mingling of deity
and humanity. There were two distinct natures
joined in the one person. And so the work that Christ accomplished
in his life, he accomplished not by being a Superman, not
by emerging from the phone booth as it were, to do all of his
miracles, to perform all of his deeds and endure all of his sufferings,
and to die on the cross. No, Jesus offered himself as
a Spirit-filled man. as one who submitted to the leading
of the Spirit of God when He stretched out His arms and they
were nailed to that tree. You see here, do you not, in
the nature of Christ's sacrifice, the Trinitarian nature of it?
Oh, the Trinity permeates everything in the Bible. It permeates the
gospel that we hold so dear. For in our salvation, the Son
of God offers himself to God the Father through the power
of God the Spirit, so that working inseparably, working together,
and yet working distinctly in their own callings, our great
God brings about the cleansing we so desperately need. And that
leads us to see this second element here in the verse. Not only do
we find here the nature of Christ's sacrifice, but there's an effect
to it. What does his sacrifice accomplish? It cleanses our conscience from
dead works to serve the living God. What are dead works? They are works that cause death. This is the author's way of describing
sin. Your sin, my sin, works death
in us. But the blood of Jesus can cleanse
away that sin. By being applied to your conscience,
your soul, that seed of knowledge where you're aware of your wrongdoing. And your conscience condemns
you. And it brings you a sense of shame. And you would not want
the person sitting next to you or down the road from you to
know your sin, to know what goes on in your heart and your mind
that defiles you day after day. And yet the blood of Jesus can
wash all of that away. Every bit of it. If you are here
this morning and you have never come to Jesus Christ as Lord
and Savior, let me assure you this morning, you can know forgiveness
and peace with God. That guilt that weighs you down,
that sin of which you're being convicted this morning, you know
the wrongdoings in your life, you know that you are not right
with God this morning. Come to Jesus. Look to Christ
and ask Him, Lord, wash me. Wash me and I'll be whiter than
snow. This is not just a message this
morning for those who are without Christ, this is a message for
every one of us here. Because as you know and as I
know, not a day passes in this world without us sinning in some
way. In the way we think, the things
we think about, the words we say, the acts we perform, the
motivations that lie behind even seemingly good things that we
do. Oh, how we need the cleansing of Jesus' blood. It's given to us when we first
come to him in faith and repentance. But conversion in the Christian
life is never a one-time event, is it? Conversion is a daily
event. Conversion is daily repentance
and daily faith. And what happens each day as
we confess our sins? He is faithful and just to forgive
us our sins. And to what? Cleanse our consciences
from all unrighteousness. Because if we walk in the light
as he is in the light, we have fellowship one with another and
the conscience cleansing blood of Jesus washes us pure and clean
from every spot and stain. Christ, our great high priest,
is now seated at the Father's right hand. He's there making
intercession for us. We'll look at that more closely
next Lord's Day. But he's seated there this morning
as the one who has accomplished our redemption and has achieved
our cleansing. Isaac Watts put it so beautifully
when he penned the words, not all the blood of beasts on Jewish
altars slain could give the guilty conscience peace or wash away
its stain. But Christ, the heavenly lamb,
takes all our sins away, a sacrifice of nobler name and richer blood
than they. Do you know the joy and the peace
of a clean conscience? You can know it today. Let's
pray. Father. Accept our thanks and praise
for Christ, our Lord. We are so unworthy. Cleanse us afresh and anew, Lord. May the blood of Jesus in such
a powerful way come to us and impress upon our consciences
that we would joy serve you, the living God. May we go into
this week with all that lies ahead of us, confident in the
work of our Lord. And may we live in its victory
and power. We pray this in his precious
name. Amen.
"The Ascended Christ Our Perfect Redeemer, part 2" Hebrews 9:11-14
Series The Ascension
"The Ascended Christ Our Perfect Redeemer, part 2"
Hebrews 9:11-14
The Rev. Rhett Dodson
If you would like to know more about Grace Presbyterian Church, we invite you to visit our website at https://gracechurchpca.org.
| Sermon ID | 615251624305383 |
| Duration | 47:35 |
| Date | |
| Category | Sunday Service |
| Bible Text | Hebrews 9:1-14; Numbers 19 |
| Language | English |
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