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Abraham Or The Obedience Of Faith
Studies by F.B. Meyer
Provided with grace by our friends at cdlf.org

Editor of this edition: Clyde C. Price, Jr. This 1995 public domain digital edition is based on an undated public domain edition of the print media book, with some spelling changes, and a very few changes of obscure wording. Distribute widely and freely in digital media. The editor suggests that instead of printing out this digital edition, see if the printed book is still available from Christian Literature Crusade.

In the event that the printed book becomes unavailable and a print media edition is created based on this digital one, the new book should include the notation, "Edition based on the 1995 digital etext version, edited by Clyde C. Price, Jr." (on a principle of accountability, since the original text was slightly modified).

Clyde C. PRICE, Jr., M.Div.
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CONTENTS

1. THE HOLE OF THE PIT
2. THE DIVINE SUMMONS
3. "HE OBEYED"
4. THE FIRST OF THE PILGRIM FATHERS
5. GONE DOWN INTO EGYPT
6. SEPARATED FROM LOT
7. THE TWO PATHS
8. REFRESHMENT BETWEEN THE BATTLES
9. MELCHIZEDEK
10. THE FIRMNESS OF ABRAHAM'S FAITH
11. WATCHING WITH GOD
12. HAGAR, THE SLAVE GIRL
13. "BE THOU PERFECT!"
14. THE SIGN OF THE COVENANT
15. THE DIVINE GUEST
16. PLEADING FOR SODOM
17. ANGEL WORK IN A BAD TOWN
18. A BIT OF THE OLD NATURE
19. HAGAR AND ISHMAEL CAST OUT
20. A QUIET RESTING PLACE
21. THE GREATEST TRIAL OF ALL
22. MACHPELAH, AND ITS FIRST TENANT
23. THE SOUL'S ANSWER TO THE DIVINE SUMMONS
24. GATHERED TO HIS PEOPLE


PREFACE

In sending out from the Press these Studies in the Life of Abraham, I am very sensible of the inadequacy of my attempt to conceive, or portray, one of the greatest characters of History. And yet there is one thought pervading the entire narrative, which brings it near to the poorest limner of its noble outlines. Abraham was great through his faith. And that faith was at first but a silver thread, a tiny streak, an insignificant sinew -- not stronger than that which trembles in the humblest and weakest reader of these lines.

But wherever faith is, it is the link with Omnipotence; the channel for the Divine communications; the wire along which the Fire of Heaven may travel. And as it is used according to the promptings of the Divine Spirit, and in obedience to his commands, it will grow. It grew in Abraham. It will grow in us.

To trace the laws of that growth, and its gradual increase, for the encouragement of those who by faith are the children of Abraham, and who long with intense desire to emulate their great progenitor, until they can remove mountains of difficulty and achieve apparent impossibilities, has been the great principle on which these pages have been prepared.

F. B. Meyer

CHAPTER ONE
THE HOLE OF THE PIT

"The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran; and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee." -- Acts 7:2-3.

"Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father." -- Isaiah 51:1-2.

In the gray dawn of history the first great character that arrests our attention at any length is that of Abraham; who would command our notice for this, if for nothing else, that he is spoken of as the "Friend of God." Surely it must be well worthy of our devout consideration to study the inner life, and outward carriage, of such a man: that we too, in our smaller measure, may become -- not servants only, but -- "friends"; the favored confidantes of God -- from whom He will not hide His secrets, to whom He will make known His will.

Many rays of interest focus in the story of Abraham. His portrait is drawn with such detail, that it lives before us, with the same hopes and fears, golden hours and hours of depression, that are familiar factors in our own lives. Then, also, his life is so constantly referred to in the Old Testament, and in the New, that it would seem as if the right understanding of it is necessary to give us the clue to many a difficult passage, and many a sacred doctrine in the succeeding pages of the Bible. Nor can it fail to interest us to discover the reason why the wild Bedouin of the desert and the modern Englishman -- the conservative East, and the progressive and swift moving West; the Muslim and the Christian -- can find in the tent of the first Hebrew a common meeting ground, and in himself a common origin.

Our story takes us back two thousand years before the birth of Christ, and to the ancient city of Ur. And it may be well, by the aid of modern discovery, to consider the earliest conditions amid which this life was cradled. We like to stand in that lone spot among the hills, where, amid the bracken and the gorse, or from some moss grown basin of rock, there springs forth the river which drains a continent, and flows, laden with navies to the sea. We ask the biographer to tell us something of the scenes amid which a great life was nurtured; because we think that we can better understand its color, current, and drift. So would we thank modern discovery for having cast its lantern on the ruins of that old world city, which was the busy home of life when flocks browsed on the seven hills of Rome; and red deer, light of foot, roamed over the site of St. Paul's, or came down to drink the undefiled and pellucid waters of the Thames.

We must look for Ur, not in Upper Mesopotamia, where a mistaken tradition has fixed it, but in the ruins of Mugheir, in the near vicinity of the Persian Gulf. Forty centuries, slowly silting up the shore, have driven the sea back about a hundred miles. But at the time of which we speak it is probable -1- that Abraham's natal city stood upon the coast near the spot where the Euphrates poured the volume of its waters into the ocean waves.

[-1- The site of Ur is still a matter of discussion, into which I have no desire to enter. I have adopted the more recent suggestion because the distance from Charran seems to comport better with the narrative. The old site assigned to Ur was only a day or two's march from Charran, and surely Terah would not have broken up his home for so short a journey.]

"The present remains of the town consist of a series of low mounds disposed in an oval shape, measuring about two miles in extent, and commanded by a larger mound of seventy feet in height, on which are the remains of what must have been once a vast temple, dedicated to the Moon." [Professor Rawlinson.] In olden days it was a large and flourishing city, standing on the sea, and possessed of fleets of vessels, which coasted along the shores of the Indian Ocean, freighted with the products of the rich and fertile soil.

It would be foreign to our purpose to attempt a description of the luxuriance of that Chaldean land, watered by its two mighty streams [The Euphrates and the Tigris], and in which the grain crop was of marvelous abundance, and the date-palm attained to an extraordinary growth, repaying richly the scanty labors of the people; and where pomegranates and apples, grapes and tamarisks grow wild. Suffice it to say, that it was a long green strip of garden land, sufficient to attract and maintain vast populations of men, and specially suitable for the settlement of those shepherd tribes which required extensive pasture lands for their herds and flocks.

These sons of Ham were grossly IDOLATROUS. In that clear transparent atmosphere, the heavenly bodies blazed with extraordinary effulgence, beguiling the early Chaldeans into a system of Nature worship, which speedily became identified with rites of gross indulgence and impurity, such as those into which humanity always falls, when it refuses to retain God in its knowledge, and gives itself up to the dictates of its own carnal lusts. The race seemed verging again on the brink of those horrible and unnatural crimes which had already necessitated its almost total destruction; and it was evident that some expedient must be speedily adopted to arrest the progress of moral defilement, and to save mankind. This enterprise was undertaken by Him, whose delights have ever been with the sons of men, and who, in after days, could say, with majestic emphasis, "Before Abraham was, I AM." And He accomplished His purpose then, as so often since, by SEPARATING to Himself one man, that through him and his descendants, when they had been thoroughly purified and prepared, He might operate upon the fallen race of man, recalling it to Himself and elevating it by a moral lever, working on a pivot outside itself.

Four centuries had passed away since the Flood; and they must have been centuries abounding in emigrations. Population multiplied more rapidly than now, and all the world was open where to choose. Leaving the first seats of life, swarm after swarm must have hived off in every direction. Surging waves of men, pressed on by hunger, love of conquest, or stronger hordes behind, spread outwards over the world. The sons of Japeth pushed northwards, to colonize Europe and Asia, and to lay the foundations of the great Indo-European family. The sons of Ham pushed southwards, over the fertile plains of Chaldea, where, under the lead of the mighty Nimrod, they built towns of baked clay; reared temples, of which the ruins remain to this day; and cultivated the arts of civilized life to an extent unknown elsewhere. They are said to have been proficient in mathematics and astronomy; in weaving, metalworking, and gem engraving; and to have preserved their thoughts by writing on clay tablets.

Now, it so happened, that into the midst of this Hamite colonization there had come a family of the sons of Shem. This clan, under the lead of Terah, had settled down on the rich pasture lands outside Ur. The walled cities, and civilized arts, and merchant traffic, had little attraction for them; as they were rather a race of shepherds, living in tents, or in villages of slightly constructed huts. And if Noah's prediction were verified (Genesis 9:26), we may believe that their religious life was sweeter and purer than that of the people amongst whom we find them.

But, alas! the moral virus soon began its work. The close association of this Shemite family with the idolatrous and abominable practices of the children of Ham, tainted the purity and simplicity of its early faith; and it is certain that a levelling-down process was subtly at work, lowering its standard to that of its neighbors. Joshua (Joshua 24:15) says distinctly that the fathers of the children of Israel, who dwelt beyond the flood of the Euphrates, served other gods. And there are traces of the evil in the home of Laban, from which Rachel stole the images (TERAPHIM), the loss of which so kindled her father's wrath (Genesis 31:19-35). It is a heavy responsibility for godly people to live amid scenes of notorious godlessness and sin. If they escape the snare, their children may be caught in it. What right have we heedlessly to expose young lives to foul miasma, which may taint and defile them for ever more! And if through the claims of duty we are compelled to live in any such baleful and noxious atmosphere, let us ask that the fire of Divine purity may extent like a cordon of defense around our home; and that our dear ones may dwell in the secret place of the Most High.

Amid such scenes ABRAHAM was born, and grew from youth to manhood. But, from the first, if we may credit the traditions which have lingered in the common talk of the unchanging East, he must have possessed no ordinary character. According to those stories, which, if not literally true, are no doubt based on a substratum of fact, as a young man Abraham offered an uncompromising opposition to the evil practices which were rife, not only in the land, but in his father's house. He employed the weapon of sarcasm, used so effectively afterwards by the prophets to his own descendants. He broke the helpless images to pieces. He refused to bow before the subtle element of fire at the bidding of the monarch, and under the penalty of martyrdom. Thus early was he being detached from the quarry of heathendom, dug from "the hole of the pit," preparatory to being shaped as a pillar in the house of the Lord.

There is nothing of all this in Scripture, but there is nothing inconsistent with it. On the contrary, as the peculiar movements of a planet suggest the presence of some celestial body of a definite size, which is yet hidden from view in the depths of space: so the mature character, the faith, and the ready obedience of this man, when he first comes under our notice, convince us that there must have been a long previous period of severe trial and testing. The mushroom is the child of a single night; but the oak, which is a match for the tempest, is the result of long years of sun and air, of breeze and storm.

At last, THE GOD OF GLORY APPEARED UNTO HIM. The light had been growing on his vision; and finally the sun broke out from the obscuring clouds. In what form of glory Jehovah revealed Himself we cannot guess; but we must believe that there was some outward manifestation which dated an epoch in Abraham's life, and gave him unmistakable basis of belief for all his future. Probably the Son, who from all eternity has been the Word of God, arrayed Himself, as afterwards on the plains of Mamre, in an angel form; or spoke to him, as afterwards to Isaiah, from the midst of the burning seraphim (Isaiah 6). In any case, the celestial vision was accompanied by a call, like that which in all ages of the world has come to loyal hearts, summoning them to awake to their true destiny, and take their place in the regeneration of the world: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee" (Genesis 12:1). If we live up to our light, we shall have more light. If we are faithful in a very little, we may have the opportunity of being faithful in much. If we are steadfast in Chaldea, we may be called out to play a great part in the history of the world. God's choice is never arbitrary; but is based on some previous traits in those whom He summons from amongst their fellows to His aid. "Whom He foreknew, He also did predestinate."

It is impossible to tell into whose hands these words may fall. Young men amid the godless tea-planters of India, or in the wild bush life of Australia. Sailors on shipboard, and soldiers in camp. Lonely confessors of Christ in worldly and vicious societies; where there is everything to weaken, and nothing to reinforce the resistance of the brave but faltering spirit. Let all such take heart! They are treading a well worn path, on which the noblest of mankind have preceded them; and which was much more difficult in days when few were found in it, and specially in that day, when a solitary man, the "father of many nations," trod it.

One symptom of being on that path is LONELINESS. "I called him alone" (Isaiah 51:2). It was a loneliness that pressed hard on the heart of Jesus. But it is a loneliness which is assured of the Divine companionship (see John 8:16,29; 16:32). And though no eye seems to notice the struggles, and protests, and endeavors of the solitary spirit, they are watched with the sympathy of all heaven; and presently there will be heard a call, like that which started Abraham as a pilgrim, and opened before him the way into marvelous blessedness.

Despair not for the future of the world. Out of its heart will yet come those who shall lift it up to a new level. Sauls are being trained in the bosom of the Sanhedrin; Luthers in the cloisters of the Papal Church; Abrahams under the shadows of great heather temples. God knows where to find them. And, when the times are darkest, they shall lead forth a host of pilgrim spirits, numberless as the sand on the seashore; or as the stardust, lying thick through the illimitable expanse of space.

CHAPTER TWO
THE DIVINE SUMMONS

"Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing." Genesis 12:1-2.

Whilst Abraham was living quietly in Ur, protesting against the idolatry of his times, with all its attendant evils, and according to tradition, suffering bitter persecution for conscience sake, "The God of glory appeared unto him, and said, Get thee out of thy country and from thy kindred, and come into the land which I shall show thee" (Acts 7:2-3).

This was the first of those marvelous appearances which anticipated the Incarnation; and marked the successive stages of God's manifestation of Himself to men.

When this Divine appearance came we do not know; it may have been in the still and solemn night, or in the evening hour of meditation; or amid the duties of his position: but suddenly there shone from heaven a great light round about him, and a visible form appeared in the heart of the glory, and a voice spoke the message of heaven in his ear. Not thus does God now appear to us; and yet it is certain that He still speaks in the silence of the waiting spirit, impressing His will, and saying, "Get thee out." Listen for that voice in the inner shrine of thine heart.

This same voice has often spoken since. It called Elijah from Thisbe, and Amos from Tekoa; Peter from his fishing nets, and Matthew from his tollbooth; Cromwell from his farm in Huntington, and Luther from his cloister at Erfurt. It ever sounds the perpetual summons of God, "Come out from her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues"; "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." Has it not come to you? Strange, if it has not. Yet, if it has, let nothing hinder your obedience; strike your tents, and follow where the God of glory beckons; and in that word COME, understand that He is moving on in front, and that if you would have His companionship, you must follow.

(1) THIS CALL INVOLVED HARDSHIP. -- He was a childless man. He had sufficient for the supply of his needs. He was deeply attached to those who were united to him by the close ties of a common nature. It was no small matter for him to break up his camp, to tear himself from his nearest and dearest, and to start for a land which, as yet, he did not know.

And so must it always be. The summons of God will ever involve a wrench from much that nature holds dear. We must be prepared to take up our cross daily if we would follow where He points the way. Each step of real advance in the Divine life will involve an altar on which some dear fragment of the self life has been offered; or a cairn beneath which some cherished idol has been buried.

It is true that the blessedness which awaits us will more than compensate us for the sacrifices which we may have to make. And the prospect of the future may well allure us forward; but still, when it comes to the point, there is certain anguish as the last link is broken, the last farewell said, and the last look taken of the receding home of past happy years. And this is God's winnowing fan, which clearly separates chaff and wheat. Many cannot endure a test so severe and searching in its demands. Like Pliable, they get out of the slough by the side nearest to their home. Like the young man, they go away sorrowful from the One to whom they had come with haste. Shall this be the case with you? Will you hear the call of God and shrink back from its cost? Count the cost clearly indeed; but, having done so, go forward in the name and by the strength of Him in whom all things are possible and easy and safe. And in doing so you will approve yourself worthy to stand with Christ in the regeneration.

Nothing is more clear than that, in these critical days, God is summoning the whole Church to a great advance, not only in knowledge, and in spiritual experience, but also in the evangelization of the world. Blessed are they who are privileged to have a share in this sublime campaign!

(2) BUT THIS CALL WAS EMINENTLY WISE. -- It was wise for ABRAHAM HIMSELF. Nothing strengthens us so much as isolation and transplantation. Let a young man emigrate, or be put into a responsible position; let him be thrown on his own resources -- and he will develop powers of which there would have been no trace, if he had always lived at home, dependent on others, and surrounded by luxury. Under the wholesome demand his soul will put forth all her native vigor.

But what is true of the natural qualities of the soul is preeminently true of faith. So long as we are quietly at rest amid favorable and undisturbed surroundings, faith sleeps as an undeveloped sinew within us; a thread, a germ, an idea. But when we are pushed out from all these surroundings, with nothing but God to look to, then faith grows suddenly into a cable, a monarch oak, a master principle of the life.

As long as the bird lingers by the nest, it will not know the luxury of flight. As long as the trembling boy holds to the bank, or toes the bottom, he will not learn the ecstasy of battling with the ocean wave. As long as men cling to the material, they cannot appreciate the reality of the promises of God. Abram could never have become Abraham, the father of the faithful, the mighty exemplar of faith, if he had always lived in Ur. No; he must quit his happy home, and journey forth into the untried and unknown, that faith may rise up to all its glorious proportions in his soul.

It may not be necessary for us to withdraw from home and friends; but we shall have to withdraw our heart's deepest dependence from all earthly props and supports, if ever we are to learn what it is to trust simply and absolutely on the eternal God. It may be that He is breaking away just now the shores on which we have been leaning, that the ship may glide down upon the ocean wave.

It was wise FOR THE WORLD'S SAKE. On this one man rested the hope for the future of the world. Had he remained in Ur, it is impossible to say whether he would have continued true; or whether he might not have been seriously infected by the idolatry around. Or, even if he had been enabled to resist the adverse influences, his family, and, above all, his children, might have failed beneath the terrible ordeal. Was it not, therefore, wise for the world's sake, and for the sake of the Divine purposes, that he should be taken right away from his home and early associations, to find a fresh religious starting point for the human race, on new soil, and under new conditions?

Was it not thus that, in days of abounding vice and superstition, God led the Pilgrim Fathers to cross the seas, and found a new world, on the inhospitable shores of New England? And has it not been the plan of the Divine government in all ages? It is impossible to move our times, so long as we live beneath their spell; but when once we have risen up, and gone, at the call of God, outside their pale, we are able to react on them with an irresistible power. Archimedes vaunted that he could lift the world, if only he could obtain, outside of it, a pivot on which to rest his lever. Do not be surprised then, if God calls you out to be a people to Himself, that by you He may react with blessed power on the great world of men.

Sometimes, indeed, He bids us stay where we are, to glorify Him there. But oftenest He bids us leave unhallowed companionships, irreligious associations, evil fellowships and partnerships, and at great cost to get ourselves away into the isolation of a land which He promises to reveal.

(3) THIS CALL WAS ACCOMPANIED BY PROMISE. -- God's commands are not always accompanied by reasons, but always by promises, expressed or understood. To give reasons would excite discussion; but to give a promise shows that the reason, though hidden, is all sufficient. We can understand the promise, though the reason might baffle and confuse us. The reason is intellectual, metaphysical, spiritual; but a promise is practical, positive, literal. As a shell encloses a kernel, so do the Divine commands hide promises in their heart. If this is the command: "Believe on the Lord Jesus Christ"; this is the promise: "And thou shalt be saved." If this is the command: "Sell that though hast and give to the poor"; this is the promise: "Thou shalt have treasure in heaven." If this is the command: "Leave father and mother, houses and lands"; this is the promise: "Thou shalt have a hundred fold here, and everlasting life beyond." If this is the command: "Be ye separate"; this is the promise: "I will receive you and be a Father to you." So in this case: Though thou art childless, I will make of thee a great nation: though thou art the youngest son, I will bless thee, and make thy name great: though thou art to be torn from thine own family, in thee shall all the families of the earth be blessed. And each of those promises has been literally fulfilled.

It may seem that the hardships involved in the summons to exile are too great to be borne; yet study well the promise which is attached. And as the "City which hath foundations" looms on the view, it will dwarf the proportions of the Ur in which you have been content to spend your days; and you will rise to be gone. Sometimes, therefore, it seems easier not to dwell on the sacrifice involved, but on the contents of the Divine and gracious promise. Bid people take; and they will give up of themselves. Let men find in Jesus the living water, and, like the woman of Samaria, they will leave their water pots. Fire the hearts of the young with all the beauty and blessedness of the service of Jesus; and they will not find it so hard to leave nets, and fishing boats, and friends, to forsake all and follow Him. "When it pleased God to reveal His Son in me... immediately I conferred not with flesh and blood."

St. Francis de Sales used to say, "When the house is on fire, men are ready to throw everything out of the window; and when the heart is full of God's true love, men are sure to count all else but worthless."

(4) THIS CALL TEACHES US THE MEANING OF ELECTION. --Everywhere we find beings and things more loftily endowed than others of the same kind. This is markedly evident in the religious sphere. And there is at first a jarring wonder at the apparent inequality of the Divine arrangements; until we understand that the superior endowment of the few is intended to enable them the better to help and bless the rest. "I will bless thee, and thou shalt be a blessing."

A great thinker feels that his end is approaching; he has made grand discoveries, but he has not as yet given them to the world. He selects one of his most promising pupils, and carefully indoctrinates him with his system; he is very severe on any inaccuracies and mistakes; he is very careful to give line on line. Why does he take all this care? For the sake of the young man? Not exclusively for the pupil's benefit; but that he may be able to give to the world those thoughts which his dying master has confided to his care. The young disciple is blessed that he may pass the blessings on to others.

Is not this a glimpse into the intention of God, in selecting Abraham, and in him the whole family of Israel? It was not so much with a view to their personal salvation, though that was included; but that they might pass on the holy teachings and oracles with which they were entrusted. It would have been worse than useless to have given such jewels directly to mankind. As well put a gorgeous banquet before a hungry babe. To say the least, there was no language ready in which to enshrine the sacred thoughts of God. The genius of truth required that the minds of men should be prepared to apprehend its sacred lessons. It was needful that definitions and methods of expression should be first well learnt by the people, who, when they had learnt them, might become the teachers of mankind.

The deep question is, whether election has not much more to do with our ministry than with our personal salvation. It brings less of rest, and peace, and joy, than it does of anguish, bitterness, and sorrow of heart. There is no need to envy God's elect ones. They are the exiles, the cross bearers, the martyrs amongst men; but careless of themselves, they are all the while learning God's deepest lessons, away from the ordinary haunts of men; and they return to them presently with discoveries that pass all human thought, and are invaluable for human life.

(5) THIS CALL GIVES THE KEY TO ABRAHAM'S LIFE. -- It rang a clarion note at the very outset, which continued to vibrate through all his after history. The key to Abraham's life is the word "Separation." He was from the first to last a SEPARATED MAN. Separated from his fatherland and kinsfolk; separated from Lot; separated, as a pilgrim and stranger, from the people of the land; separated from his own methods of securing a fulfillment of the promises of God; separated from the rest of mankind by special sorrows, which brought him into closer fellowship with God than has ever been reached by man; separated to high and lofty fellowship in thoughts and plans, which God could not hide from him.

BUT IT WAS THE SEPARATION OF FAITH.

There is a form of separation known amongst men, in which the lonely soul goes apart, to secure uninterrupted leisure for devotion; spending the slow passing hours in vigil, fasting, and prayer; hoping to win salvation as the guerdon of its austerities. This is not the separation to which God called Abraham, or to which we are summoned.

Abraham's separation is not like that of those who wish to be saved; but rather that of those who are saved. Not towards the Cross, but from it. Not to merit anything, but, because the heart has seen the Vision of God, and cannot now content itself with the things that once fascinated and entranced it; so that leaving them behind, it reaches out its hands in eager longing for eternal realities, and thus is led gradually and insensibly out and away from the seen to the unseen, and from temporal to the eternal.

May such separation be ours! May we catch the Divine Call, irradiated by the Divine Promise! And as we hear of that fair land, of that glorious city, of those Divine delights which await us, may we leave and relinquish those lesser and injurious things which have held us too long, spoiling our peace, and sapping our power; and, striking our tents, obey our God's behest, though it may lead us whither we know not!