Latest / Reformed Thinking / When Sin and Suffering Press the Soul (Psalm 38) | Charles Spurgeon

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When Sin and Suffering Press the Soul (Psalm 38) | Charles Spurgeon · Reformed Thinking

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Welcome to Reform Thinking. This is the deep dive where we
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take critical source material and break it down for you,
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providing the focused knowledge and analytical synthesis you
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need right now. Today we are opening Charles
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Spurgeon exposition of Psalm 38, drawn from his classic work The
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Treasury of David. The Psalm, well, it stands as
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one of the most intense descriptions of spiritual agony
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in all of Scripture. It really is a stark accounting
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of conviction, affliction and a desperate penitence.
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And that intensity is built right into the Psalm's very
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title. Right.
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It's called a Psalm of data to bring remembrance.
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And that title immediately sets the tone for our work today.
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You know David isn't writing a casual reflection here.
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No, not at all. He's documenting a spiritual
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crisis. He's doing it to ensure he
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never, ever forgets the reality of God's holiness and, well, the
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weight of his own sin. So our assignment for this deep
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dive is to distill what what it was David needed to recall this
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crushing, visceral experience of personal iniquity.
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And the necessity of divine correction.
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And then the painful but necessary path back towards
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solace, A solace found only in confession.
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It's a very messy process, isn't it?
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It's not some neat four step devotional you might find
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somewhere. Not at all.
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Spurgeon's structural overview of this Psalm really shows us a
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soul in turmoil. The Psalm doesn't just resolve
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linearly. No.
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It starts with a desperate prayer, then it collapses into
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this lengthy complaint. And then there's a pause, just a
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quick glance heavenward before he plunges right back into
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another wave of sorrow. Finds a momentary word of hope,
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and then a third flood of grief hits him.
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It finally closes with a renewed urgent petition.
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That back and forth structure is so key I think.
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It is, It reveals that the true process of conviction is rarely
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a straight line. It is wrestling.
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It involves falling back into despair.
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And then the persistent, agonizing work of crying out
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again for God's grace it. Shows us that David's faith
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wasn't passive, it was a desperate activity undertaken
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while his soul was under extreme pressure.
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OK, let's unpack this weight. Let's start immediately with the
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opening prayer. David is pleading for mercy, but
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the theological stakes are just incredibly high in this opening
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verse. They really are.
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We begin with verse one. O Lord, rebuke me not in thy
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wrath, neither chasten me in my hot displeasure.
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You might read this quickly and just think, oh, David doesn't
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want to suffer. But the reality is so much more
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complex. He is not seeking exemption from
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correction, is he? No, he understands that
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correction is absolutely due. He recognizes the relationship.
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God is the sovereign Father and David is the errant child.
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A father corrects his children. So the plea is not don't correct
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me. It's more like please exercise
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gentleness. Exactly.
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Don't allow the necessary correction to become
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overwhelming retribution. He is asking not to be dealt
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with as an enemy, but to be maintained within the Covenant
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as a Son who needs discipline. And this distinction is just
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crucial and reformed thought. It's the difference between
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discipline that restores and judgment that destroys.
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Spurgeon highlights this difference perfectly, and when
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we look at the specific terms used for this divine activity,
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the weight of the request becomes startlingly clear.
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Let's slow down here then, because the Hebrew terms really
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reveal the depth of David's sphere.
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Does that word for chasten imply?
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Well, the Hebrew word here is jessar, and it is far heavier
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than simply being lightly instructed or even, you know,
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slapped on the wrist. Jessar often means to bind, or
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to fetter, or even to imprison. So you should think of
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correction not just as a painful lesson, but as a restricting,
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limiting, or even crushing experience.
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Something that places the individual in a kind of
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spiritual bondage, Yes. That sounds paradoxical, though.
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If the correction is restorative, how can it feel
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like spiritual slavery? Isn't God setting us free?
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This is the very paradox the sufferer has to wrestle with.
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The correction itself is holy, but the experience of receiving
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it reveals the bondage that sin has already placed on the soul.
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When God's hand presses down, as we'll see in the next verse, he
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is exposing the spiritual fetters.
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He's showing David his inability to rise, his inability to pray
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or to feel true peace, all things that the unrepented sin
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had already secured. So the pressure of Joe Izar
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forces David to confront his own spiritual helplessness.
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Right. The discipline feels like
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bondage because it removes all self-sufficiency.
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It forces David to stare directly at his own spiritual
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bankruptcy. And then we have that other
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phrase, the language of hot displeasure.
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The term used here is shamath, and it is frighteningly strong.
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It can literally signify poison itself.
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The fear David harbors is that God's displeasure, if it's
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unrestrained by mercy, can lead to what theologians call
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operation. Spiritual Hardening.
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Yes, and that is the ultimate terror, isn't it?
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It's not the physical suffering, it's the spiritual poisoning
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where the correction actually burns out the capacity for
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repentance. So the greatest penalty isn't
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pain, it's the loss of feeling. Absolutely.
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Chamath is a fire that can and dry up holy tears, render the
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conscience inert, and burn the soul to ashes until nothing good
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can grow there anymore. That's the definition of God's
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anger turned loose in a way that leads to final infinite
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impenitence. It is David is petitioning God.
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Don't let this necessary correction turn into the
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spiritual death that I fear. So it's a high stakes
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theological conversation carried out through prayer, and David's
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defense against this overwhelming wrath is founding,
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clinging to the covenant itself. Yes, he petitions, and I'm
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quoting Spurgeon's paraphrase here.
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Bring to remembrance thy covenant, thy fatherhood, and my
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feebleness, and spare the servant.
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He's using his weakness in God's promise as his argument.
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He is, he's saying. I know I deserve the full
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poison. But remember the relationship,
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remember the fableness of the creature you made, and spare me.
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And not because he's worthy. Not at all.
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Spare me because you are faithful.
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That's the plea. This fear of of hardening and
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the plea for covenant of mercy, this sets the stage for the
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physical manifestation of conviction in verse 2.
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For thine arrows stick fast in me.
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What a remarkable image. These are not random
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afflictions. They are the specific targeted
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arrows of God, right? And Spurgeon identifies these as
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the Lord's law applied by the Holy Spirit.
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They wound, and they wound very deeply.
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These are the sin killing shafts, as the source material
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puts it. They Pierce the conscience,
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aiming directly at the iniquity. Yes, they're driven in up to the
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head, sinking into the innermost spirit, and critically, they
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rank along. They are not easily extracted by
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a quick, comforting word. Or, as Spurgeon calls it, the
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flattering hand of self righteousness.
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Right, self justification just doesn't work when these arrows
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are embedded. You can't just explain it away.
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It seems counterintuitive though.
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Why would the Lord shoot at his own beloved ones?
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Well, the distinction is vital. He shoots at the sins residing
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within the beloved person, not at the person himself, as an
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object of final condemnation. This is a painful mercy.
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A very painful mercy. David believes those who feel
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these wounds now, the deep spiritual pain of conviction,
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will be spared the ultimate hot thunderbolts in the next World.
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So the pain is actually proof that the Holy Spirit is still
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operating, still aiming for the corruption.
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Yes, and the experience is not just sharp, it is crushing.
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The verse continues. Thy hand presseth me sore.
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So it's a dual experience. It is the conviction of sin is
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piercing like the sharp arrows of the law, and at the same time
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it is crushing like the heavy pressing weight of God's hand.
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The terrors of the Lord are both smarting and crushing.
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They leave no rest, no strength. They utterly destroy a person's
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ability to resist or cope on their own.
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The pressure forces the confession out.
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This totalizing effect continues right into verse 3, where the
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spiritual agony trans translates directly into physical ailment.
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This isn't just, you know, mind over matter.
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No, it's a theological statement about the brokenness of the
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entire Hiniga system. There is no soundness in my
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flesh because of thine anger. The Reformed view asserts that
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sin fundamentally breaks the whole human being, body and
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soul. It does the intense spiritual
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sickness of guilt and divine displeasure.
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It creates or fosters physical disease.
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The soul's malady manifests in the flesh.
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Reflecting the reality that divine anger is a fire that
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dries up the very marrow. It sets the blood boiling with
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misery and exhausts the physical frame.
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And it penetrates to the deepest parts, describing pain deep in
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the skeletal structure. Neither is there any rest in my
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bones because of my sin. When an illness penetrates the
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bones, it suggests an ailment that is vital, systemic, and
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utterly relentless. Spurgeon notes the two sad
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deficiencies that are characteristic of an awakened
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conscience. No soundness and no rest.
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A man tossed by pain deep in his system can't find a posture of
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peace. He's worn out with agony,
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constantly searching for rest but finding none.
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And that search for rest, that is where the horrible unrest
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resides. Yes, the source describes this
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unrest with frightening clarity, an inner anguish which cannot be
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exceeded except by hell itself. It's the constant miserable
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tossing of a soul that knows it has offended infinite
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righteousness, and the agony searches the secret hidden parts
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of the being. So the affliction isn't some
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external calamity. No, it is internal, penetrating
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and exhausting turmoil and it's directly tied to the individuals
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recognized sin and the righteousness of God's response
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to it. This exhaustion then moves David
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to describe the overwhelming scale of his iniquity.
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And that takes us directly into Section 2, where David moves
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from describing the internal physical symptoms of conviction
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to the absolutely overpowering scale and loathsomeness of his
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sin. The shift is from sharp pain to
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sinking depth, starting with verse 4.
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The sense of being utterly overwhelmed here is palpable.
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This is not waiting in a puddle. This is drowning.
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For mine, iniquities are gone over mine head.
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The language here is of an unstoppable flood, like waves of
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the deep sea or black mire. The sin rises above hope, above
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strength, and above life itself. David has utterly sunk.
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And this reveals the difference between an unawakened person and
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one who is truly convicted. Oh, absolutely.
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The unawakened person perceives their sins as shallows.
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You know, manageable errors they can wade through with a bit of
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effort. But genuine conviction reveals
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the horrifying engulfing depth of iniquity.
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It's an ocean where there is no bottom and no shore.
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And the imagery then moves from the liquid flood to a solid
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physicalized weight, as in heavy burden.
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They're too heavy for me. For sin to become an intolerable
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load that burdens the person beyond endurance is actually a
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necessary sign of spiritual life.
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It is. It's the cry of one who feels
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utterly undone by transgression. If you can carry your sin
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casually, you haven't seen its weight.
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The person is crushed, forcing them to shatter their
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self-reliance. And rely entirely on external
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rescue, which is the only place the burden can be transferred.
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Spurgeon includes that very insightful reference to
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Augustine here, which helps breakdown the sensation of being
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overwhelmed into two distinct problems.
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Let's make sure we clarify those Latin concepts for you.
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Certainly Augustine separates the gone over mine head idea
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from the heavy burden. The gone over mine head in Latin
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supergress a super connects the experience to ignorantium,
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ignorance. So he didn't see it coming.
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He didn't. David wasn't monitoring his
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spiritual state, and suddenly he realized the tide had swelled
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and he was completely overflowed and surrounded.
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He was surprised by the depth. A spiritual shock at the scale
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of sin you thought you had under control.
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Yes and the heavy burden gravitate super connects to
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difficult Tatum. The difficulty or inability.
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You are under the water, touching no ground, having no
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air to see or hear. So the conviction hits you from
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2 directions. It does.
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You didn't see the danger coming until it was too late, and now
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you have no personal capacity to fight it or recover yourself.
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It's a complete description of total human inability under the
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recognized burden of sin, a core principle of Reformed faith.
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It is, and that sets us up for the truly visceral part of this
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segment, the foulness described in verse 5.
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This is beyond weight or depth. It's act of corruption.
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My wounds stink and are corrupt because of my foolishness.
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This is intense figurative language.
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It describes the sheer vileness and pollution of iniquity.
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Conscious doesn't just sting, it lays stripe upon stripe until
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the wound, well, it suppurates. The corruption within grows
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offensive. And the crucial linkage here is
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that the corruption stems from foolishness, David's moral
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failing, not just a random misfortune.
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So the consequence of this moral failing is a corruption so deep
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that the man stinks in his own nostrils.
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He begins to loathe himself. And this required self loathing
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is essential for genuine repentance.
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If you still find yourself admirable despite your sin, you
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have not grasped its foulness. Spurgeon drives this point home
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by comparing this spiritual corruption to physical diseases.
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He says that no ulcers, no cancers or putrefying sores can
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match the unutterable vileness and pollution of iniquity.
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And that isn't just hyperbole. No, it's a theological
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statement. Sin is the worst, most repulsive
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element in the universe. The soul shudders to realize
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that so much moral filth lies festering deep within its own
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nature. It's a profound shame that
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becomes utterly self isolating. This internal corruption then
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forces the Sinner into the physical and mental posture of
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the mourner which dominates it. Verses 6 through 8.
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I am troubled. I am bowed down greatly.
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The troubled spirit writhes with pain and sore travail on account
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of the revealed sin. And this recognition of sin and
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the attendant divine displeasure, it pulls a man down
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from all loftiness, crushing his pride.
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He is brought grievously low, frightfully depressed and
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physically humbled. And the sorrow is relentless.
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It defines his entire existence. I go mourning all the day long.
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The picture painted is of the Oriental mourner, clothed in
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squalor, bowed over, covered in sackcloth and ashes.
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Even if the individual is carrying out their daily
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business, the soul's sorrow is incessant.
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Every word and mannerism is 1 of lamentation, reflecting a soul
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that cannot find lightness. This internal suffering is then
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described as a loathsome disease, deep and vital for
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seven for my loins are filled with a loathsome disease, and
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there is no soundness in my flesh.
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This spiritual affliction is like a hot, dry, parching
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disorder, an internal fire that erupts when the evil of the
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heart is laid bare. And the seat of the evil is
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described as being deep and vital.
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It's not a skin ailment. No, it fills the very core of
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the man. Then verse 8 introduces that
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fascinating contradiction. In his physical state he is
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feeble or be numbed, yet he is suffering from internal burning.
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Yes, strange incongruities meet in a sick body and a distracted
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mind. The individual seems alternately
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parched with heat and pinched with cold.
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Rushing from the heat of fear to a chill of horror.
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It's the torture of internal conflict, a flaming desire for
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relief coupled with a horrible insensibility to the things of
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grace. This dual agony brings the
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convinced Sinner to death's door.
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And the climax of this internal agony is the noise he makes.
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I have roared by reason of the disquietness of my heart.
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When sorrow is that deep, the voice often becomes inarticulate
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and terrible. It's the heart groaning what
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cannot be uttered, the voice failing to form human speech.
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It's the sound of complete desperation.
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It is, but it's comforting, isn't it, to know that even when
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our sorrow is so deep, it's inarticulate, more animalistic
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than spiritual. The Father still listens.
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That's a powerful image of grace.
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It is absolute grace. The consolation is that these
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groans, even though they appear to fail as human speech, are
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heard and recognized by the pitiful Father.
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So this entire section is a complete, raw portrait of an
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awakened soul, so accurate that it couldn't possibly be a
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description of merely outward or physical disorder.
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The turmoil is spiritual, and that turmoil inevitably impacts
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the external world. That internal state naturally
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forces a confrontation with the outside world, which leads us
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into Section 3, abandonment, malice, and sacred silence.
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David first turns his focus away from men and toward God in verse
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9. This is a wonderful pivot.
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It shifts the entire narrative from the vertical struggle with
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God to the horizontal struggle with man.
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And it begins with an appeal to divine omniscience.
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Lord, all, my desire is before Thee, and my groaning is not hid
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from thee. This is the essential difference
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between human and divine listening.
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The groans may be unintelligible to men, but God reads the
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longings of the heart, even if they are unspoken or unformed.
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So the psalmist is consciously appealing to heaven to confirm
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that his suffering is real, not exaggerated.
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And this provides solace in a moment of utter loneliness.
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When the heart is broken hearted, the Lord remains the
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companion. He spies out the sorrow and the
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hidden anguish that the sufferer is trying to hide from human
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observation. The good physician understands
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the symptoms and the hidden evil.
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This means the case is safe in his hands, even if David himself
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cannot speak clearly. But the reality of suffering,
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especially affliction related to sin, often pushes people away.
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Verses 10 and 11 address the brutal relational consequence.
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1st the physical collapse returns.
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He describes himself at the brink of expiration.
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My heart panteth, my strength faileth me, and the light of
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mine eyes. It also is gone for me.
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Distraction and disease have taken their toll.
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The acute sense of sin combined with the realization that no
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human power can help is enough to bring a person to death's
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door. Hope, the spiritual equivalent
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of the last lamp of night, is ready to be extinguished.
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And then the relational consequence in verse 11.
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My lovers and my friends stand aloof from my sore, and my
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kinsmen stand afar. This is profound spiritual
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isolation. Friends and relatives keep their
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distance. They fear they might suffer from
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his calamities, like standing clear of a sinking vessel, lest
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it draw their own boats down with the suction.
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That's a strong image. This loneliness is intrinsic to
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deep soul trouble. The affliction David describes
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is a spiritual leprosy and. No one wants to approach it, not
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just because they fear the physical contagion, but because
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they fear the spiritual mess. Correct.
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The source notes that even the most affectionate friends cannot
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enter into the full suffering or bind up the sores of a tender
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conscience. They can offer comfort, but they
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can't offer atonement. Exactly.
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And often relatives actively hinder seekers after Jesus, or
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at the very least look on with unconcern, incapable of leading
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the penitent to Christ. This is the ultimate isolation,
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surrounded by people, yet utterly alone in the spiritual
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anguish. And while David is internally
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collapsing and externally isolated, his enemies are
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active. That's detailed in verse 12.
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This is the persistent malicious activity that often compounds
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affliction. They also that seek after my
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life lay snares for me. The affliction proves an
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opportunity for the wicked. They resort to foul means.
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The vile business of the devil's own poachers, seeking his
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downfall by any means necessary. And their malice is relentless.
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This isn't a one time attack. They speak mischievous things
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and imagine deceit all the day long.
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They are never done. Their forge is going from
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morning till night, constantly scheming and plotting ways to
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undermine him. Malice, unlike Virtue, is
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characterized by an unremitting mighty energy aimed specifically
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at the Saint when he is most weak and vulnerable.
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The external opposition compounds the internal
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suffering. It does, but Davidde response to
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this persecution is truly the most remarkable pivot in the
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entire song. It's described in verses 13 and
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14, The Wisdom of Deafness. But I as a deaf man heard not,
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and I was as a dumb man that openeth not his mouth.
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This is not an act of cowardice or paralysis.
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It is an intentional strategic refusal to engage.
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Spurgeon labels this sacred indifference to slander,
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defining it as true courage and wise policy.
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It is an acknowledgement that defending oneself in this state
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would only escalate the conflict and distract from the primary
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battle, which is internal. So David chose to be bravely.
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Yes, he refused to engage in self-defense against the taunts
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of the cruel, thereby imitating Christ before Pilate, and this
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is incredibly difficult for the natural man.
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Our instinct when we're slandered is to rush to defend
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our reputation. Of course.
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So what makes this silence so wise beyond simple non
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engagement? What's the theological principle
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underpinning it? Well, the wisdom lies in supreme
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trust. The believer has an advocate,
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and the Lord will rebuke the foes far more effectively than
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David could. Since vengeance belongs to him,
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the believer finds strength in sitting still.
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David consciously refrained from all reproof, leaving the
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vindication entirely in God's hands.
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By remaining silent, he declares his absolute reliance on God as
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the just arbiter. Refusing to dirty his hands with
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the mud of their accusation. Right, right.
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And this action requires incredible self-control,
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especially when he's suffering from internal distress.
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He is putting his whole reputation in the hands of the
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very God who is currently chastening him.
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That is the ultimate act of faith demonstrated in this
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section. It is He submits to God's
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process even while it hurts, and simultaneously submits his
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reputation to God's protection even while his enemies are
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actively tearing him down. His silence is a loud statement
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of faith in God's sovereignty over both his affliction and his
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vindication. And that focus on God is the
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just arbiter, and ultimate hope brings us right into Section 4,
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Confession, contrition, and the final petition, the shift from
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despair back toward the light. Verse 15 marks the foundation of
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renewed hope. He's turning away from the
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failures of man and focusing entirely on the judge.
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For in the O Lord, do I hurt, thou wilt hear, O Lord, my God.
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He is committing himself to him that judgeth righteously.
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Hope and belief in the power of prayer become the two most
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blessed stays to the soul in time of adversity.
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And this hope is active. He's waiting upon the sovereign
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Lord, who is also his covenant God.
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The slandered characters like a Pearl cast into the IT.
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May be temporarily obscured, but it will shine again when the
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Lord makes up his jewels. He is telling you, the listener,
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rest O slandered one, and let not your soul be tossed to and
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fro with anxiety, because God is faithful to restore what man has
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spoiled. But David is still suffering,
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and this hope doesn't negate his present vulnerability.
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He immediately prays for upholding grace and 2nd birdie,
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verses 16 and 17 recognizing the practical consequences of
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spiritual weakness. He greads, giving the wicked and
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occasion to triumph, And this fear becomes a legitimate
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argument in prayer. He notes When my foot slippeth,
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they magnify themselves against me.
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That imagery is so vivid, Spurgeon vividly warns us, that
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just a nearest trip of the foot is enough to set all the dogs of
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hell barking. It underscores the absolute
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necessity of upholding grace. If we stumble, the enemy seizes
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the opportunity to mock both us and our God.
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We become sport for our enemies, like Blind Sampson.
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And the fear of causing scandal or bringing shame upon the
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covenant is a mighty incentive for sustained prayer.
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And the internal state justifies this fear, for I am ready to
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halt. He is like one who limps or
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totters, ready to give up in despair.
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His spirit is so depressed that he stumbles even at a straw.
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He describes himself as dry Tinder for the sparks of sorrow.
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He is in such a raw, sensitized state that he is ready to warn
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and cry upon any occasion, and that internal agony of
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conviction is ongoing. My sorrow is continually before
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me. So deep conviction refuses to
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leave. It won't accept a patched up
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peace. No, it cries war to the knife.
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Until the Holy Spirit applies the blood of Jesus, the truly
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awakened Sinner remains covered with raw wounds that cannot be
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healed until Christ provides full relief and reconciliation.
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And this ongoing pain leads directly to the proper active
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response in verse 18. Penitent acknowledgement.
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For I will declare mine iniquity.
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I will be sorry for my sin. Open confession is restorative
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for the soul, and when this sorrow results in a hearty
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penitent acknowledgement of transgression, it is deemed
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blessed sorrow, A genuine mark of grace.
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The confession must be salted with briny tears.
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It has to be genuine, deep repentance.
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Not just regret over being caught or suffering the
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consequence. Right.
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It is better, as the source suggests, to denounce the sins
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at the root of our sorrow than to simply complain about the
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sorrows themselves. Sorrow for sin is not atonement,
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but it is the right spirit in which to repair to Jesus, who is
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the only reconciliation. David then draws A harsh
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contrast between the Saints weakness and the opposition
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strength in verse 19. But mine enemies are lively and
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they are strong. This is an essential reality
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check and a motivation for continued reliance on God, the
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enemies of the believer, the world, the flesh and the devil.
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They are never afflicted with debility or inertness.
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There are powerful Trinity of evils.
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They labor with mighty, unremitting energy to overthrow
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the believer, and not only are they active, but they are
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multiplied. Wrong as the cause of evil is,
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it is a popular one. The Kingdom of Darkness
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continually grows in adherence and power.
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And this context of overwhelming opposition makes David's
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continued hope and confession all the more striking.
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David then makes a crucial distinction and verse 20
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clarifying his position relative to man while holding fast to his
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guilt before God. They also that render evil for
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good are mine adversaries because I follow the thing that
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good is. This is a plea affirming his
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innocence toward his fellow men despite his deep confession of
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guilt before God. It is not inconsistent.
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He's saying I have done wrong before you, O God, but these men
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hate me simply because I pursue righteousness.
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Yes, if men hate us for following what is good, we may
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actually rejoice, as their wrath is an unconscious homage
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rendered by vice to virtue. The entire agonizing experience
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builds to the final urgent petition in verses 21 and 22.
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David needs God, and he needs him now.
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Forsake me not, O Lord, be not far from me.
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When sickness, slander, and sin all besiege a St.
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General comfort is insufficient. Specific, immediate aid is
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needed. He needs to feel God standing
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right at his side. He needs the light of God's near
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and dear love shining through the darkness.
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And the urgency is undeniable. Make haste to help me.
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Delay would mean destruction. His sorrow has quickened his
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importunity, driving the believer with eagerness and
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desperation to God. And the song concludes not with
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a question, but with an affirmation of certain victory
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in the closing phrase. O Lord, my salvation.
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This shifts the perspective from desperate need to present
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possession. Faith foresees the blessed
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issue. Knowing the Lord means salvation
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is a present possession despite the current agony.
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Grief is melted into gratitude, and gratitude gives rise to a
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joy that cannot be spoken even while the sorrow remains.
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The believer recognizes that they had not one trial too many
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or one paying too severe. Because it all served to drive
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them for the only reliable source of rescue.
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So that brings us to the synthesis of this intense deep
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dive into Psalm 38, viewed through the lens of Spurgeon's
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conviction centered commentary. What we see is that true
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penitence is intensely personal. It's physically manifested, and
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it involves both the agony over the vileness of sin and external
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tribulation. The experience is terrible, but
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it is a vital sign of spiritual life.
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It is defined as a spiritual leprosy, A crippling internal
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disease that no known physical malady can match in its
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repulsiveness and consuming nature.
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Our sources clearly state that sin is the procatarctic cause,
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the exciting driving cause of all human misery, and God's just
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anger is the necessary result. Yet if that sorrow successfully
27:47
leads to open confession or repairing to Christ, it becomes
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blessed sorrow. So what does this concentrated
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look at David's suffering mean for you as you grapple with your
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own spiritual state? Well, ponder this.
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If the sheer scale and vileness of sin must be felt, if that
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horrible unrest is required to rightly appreciate the joyful
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sound of the gospel, how might we cultivate the necessary
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humility to allow the Holy Spirit's conviction to truly
28:13
sink in? Do we allow ourselves to feel
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the weight of just are, or do we seek easy self justification?
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Affliction in this life, according to this Psalm, is
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intended to lead us to repentance, not destruction,
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transforming that crushing weight into the necessary
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blessed sorrow that precedes genuine salvation.
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That is the critical, painful work of grace.