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Sharing God's Passion: Prophetic Spirituality
Sharing God's Passion: Prophetic Spirituality
Sharing God's Passion: Prophetic Spirituality
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Sharing God's Passion: Prophetic Spirituality

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Sharing God's Passion is an excellent resource for Christians who wish to grow in their understanding of God's purposes for the world and to embody God's passion as his prophets did so faithfully.

This book seeks to illuminate the critical role the prophets played in God's overarching purposes for his creation, and how we in the 21st century may also learn to collaborate with God.

LanguageEnglish
Release dateMar 1, 2012
ISBN9781780780320
Sharing God's Passion: Prophetic Spirituality
Author

Paul Hedley Jones

Paul Hedley Jones was born in Nigeria to missionary parents, and grew up there until returning to Australia in 1985. He graduated from Melbourne School of Theology in Australia and then from Regent College in Vancouver, Canada. Currently a postdoctoral student, working under Professor R.W.L. Moberly, at Durham University, UK, Paul published his first innovative and highly successful book, Sharing God's Passion: Prophetic Spirituality (Paternoster) in 2012. He has worked in bookstores and factories, as a pastor, musician and secondary school teacher, and most recently as a short-term missionary in Latin America. He also has a blog and offers further resources for engaging with Scripture through his website www.textofmeeting.com

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    Book preview

    Sharing God's Passion - Paul Hedley Jones

    SHARING GOD’S PASSION

    SHARING

    GOD’S PASSION

    PROPHETIC SPIRITUALITY

    Paul Hedley Jones

    Copyright © 2012

    18  17  16  15  14  13  12    7  6  5  4  3  2  1

    This edition first published 2012 by Paternoster

    Paternoster is an imprint of Authentic Media Limited

    52 Presley Way, Crownhill, Milton Keynes, MK8 0ES

    www.authenticmedia.co.uk

    The right of Paul Hedley Jones to be identified as the Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988

    All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher or a licence permitting restricted copying. In the UK such licences are issued by the Copyright Licensing Agency, Saffron House, 6–10 Kirby Street, London, EC1N 8TS

    British Library Cataloguing in Publication Data

    A catalogue record for this book is available from the

    British Library

    ISBN 978-1-78078-032-0

    Unless otherwise specified all Scripture quotations are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION ®, NIV ® Copyright ® 1973, 1978, 1984 by International Bible Society ®. Used by permission. All rights reserved worldwide. ‘NIV’ and ‘New International Version’ are registered trademarks of International Bible Society ®.

    Other versions cited: MSG: The Message. NEB: New English Bible.

    NRSV: New Revised Standard

    Cover design by David Smart

    Cover art by Sheona Beaumont (www.shospace.co.uk)

    Abbreviations

    Abbreviations used in endnotes:

    For Joy Jones

    Contents

    Foreword

    Acknowledgements

    1. Introduction: Sharing God’s Passion

    God’s Good Intentions

    Free to Resist (Genesis 1–11)

    A Grand Plan

    History in Whose Hands?

    Prophetic Paradigm

    I Wish You Were All Prophets!

    Storied Spirituality

    Filling the Gaps

    2. MOSES

    Prophetic Prayer: Living In-Between

    Shaping the Future

    Invitation to Prayer (Exodus 32.1–10)

    Persuading God (Exodus 32.11–14)

    Living In-Between (Exodus 32.15–35)

    Engaging God

    3. DEBORAH

    Prophetic Wisdom: Collaborating with God

    Cycles of Sin (Judges 4.1–5)

    Lady Wisdom

    Barak (Judges 4.6–16)

    Jael (Judges 4.17–24)

    Helping God (Judges 5)

    4. SAMUEL

    Prophetic Conflict: Heart Reorientation

    Watchmen

    Prophet vs Priest (1 Samuel 3)

    Prophet vs People (1 Samuel 12)

    Prophet vs King (1 Samuel 15)

    Heart Reorientation

    5. NATHAN

    Prophetic Speech: Say It Sideways

    Shooting the Messenger (2 Samuel 7)

    David’s Story (2 Samuel 11)

    Nathan’s Story (2 Samuel 12)

    Leading (with) Questions (1 Kings 1)

    Poets of Persuasion

    6. AHIJAH

    Prophetic Judgement: Give and Take

    Torn Robes and Tarnished Crowns (1 Kings 11.1–28)

    Giving (1 Kings 11.29–43)

    Fools for Kings (1 Kings 12)

    A Tale of Two Prophets (1 Kings 13)

    Taking (1 Kings 14)

    7. ELIJAH

    Prophetic Faith: Making Space for God

    There Is No Other

    You Are What You Worship

    Gods at Odds (1 Kings 18)

    What Are You Doing Here? (1 Kings 19)

    Making Space for God

    8. MICAIAH

    Prophetic Insight: Discerning God’s Ways

    Narrators and Insight

    One Question, Three Answers (1 Kings 22.1–25)

    True or False?

    The Final Word (1 Kings 22.26–40)

    God’s Ways

    9. JONAH

    Prophetic Mercy: Digesting God’s Word

    Jonah in Context (Jonah 1)

    Digesting God’s Word (Jonah 2)

    Second Chances (Jonah 3)

    A Right to Be Angry? (Jonah 4)

    Mercy at Any Cost

    10. HOSEA

    Prophetic Signs: Enacted Parables

    Enacted Parables

    Love Triangle (Hosea 1; 3)

    Idolatry Is Adultery (Hosea 2)

    The Prodigal Father (Hosea 11)

    Incarnate Word

    11. ISAIAH

    Prophetic Calling: Preaching to Divide

    Tough Call (Isaiah 6.1–5)

    Merciful Judgement (Isaiah 6.6–10)

    Seeds and Stumps (Isaiah 6.11–13)

    The Heart of Ahaz (Isaiah 7/2 Kings 16)

    Planting Parables

    12. JEREMIAH

    Prophetic Suffering: Exiled with God

    Malleable Clay (Jeremiah 18)

    Hardened Pots (Jeremiah 19)

    You Deceived Me! (Jeremiah 20)

    You Must Die! (Jeremiah 26)

    The Suffering of God

    13. DANIEL & CO.

    Prophetic Integrity: Imaging God

    Profile of a Prophet

    Identity Crisis (Daniel 1)

    Image Problems (Daniel 3)

    Safe in the Lions’ Den (Daniel 6)

    Wholly in the Spirit

    14. JOHN

    Prophetic Humility: Becoming Less

    Return to Me!

    Prepare the Way! (Matthew 3.1–4)

    The Birth of Baptism (Matthew 3.5–6)

    The Coming Kingdom (Matthew 3.7–12)

    Becoming Less (John 3.22–30)

    15. JESUS (Part One)

    Prophetic Fulfilment: God with Us

    Prophetic Fulfilment

    Prophetic Wisdom (John 1.1–5/Luke 2.40–52)

    Prophetic Calling (Luke 3.21–22)

    Prophetic Integrity (Luke 4.1–13)

    Prophetic Mercy (Mark 2.1–12)

    Prophetic Conflict (Mark 7.1–23)

    Prophetic Speech (Matthew 13.1–23)

    Prophetic Signs (Matthew 21.1–9

    16. JESUS (Part Two)

    Prophetic Fulfilment: God with Us

    Prophetic Judgement (Matthew 21.10–46)

    Prophetic Humility (John 13.1–17)

    Prophetic Prayer (Matthew 26.36–46)

    Prophetic Suffering (Mark 15.1–39)

    Prophetic Faith (Luke 23.44–24.12)

    Prophetic Insight (Luke 24.13–27)

    17. THE CHURCH

    Prophetic Community: Passing On the Flame

    The Spirit of Christ (Acts 2.1–41)

    The Community of Christ (Acts 2.42–47)

    In His Steps (Acts 3)

    Text of the Meeting

    Endnotes

    Bibliograpy

    Foreword

    Gather a group of people together in one place and it won’t be long before you notice that they share stories with one another. From the trivial—what happened on the bus this morning—to the profound—how we have encountered God—we tell stories. Some may be brief; others will be longer. Some will trigger similar tales; others will be the last word on the topic. Although some models of preaching have encouraged us to see faith as something nourished principally through propositional statements, it is not something that fits well with our own models of communication. Truth, as we share it with each other, is embodied in narrative, though at the same time we often see the need for explanatory comments, so an emphasis upon proposition or explanation is not out of place. But we are a storied people.

    Anyone who reads the Old Testament (and to a lesser extent the New) will not be surprised by this. Although Israel knew a variety of strategies for speaking of what it was to know God, a huge portion of the Old Testament comes to us in the form of story. Although the Old Testament writers knew the value of fiction (see Nathan’s story to David in 2 Samuel 12.1–4), for the most part they present us with history as a narrative. But this is never a ‘complete’ history—it is a presentation of that part of Israel’s story that allows us to see how God is at work within it. Like us, the Old Testament is storied, and it shares truth with us embodied in narrative. Although there is less narrative in the New Testament, Jesus also understood the value of a story, and of course the Gospels and Acts are presented as a story, and there is also a narrative structure to the book of Revelation. Readers of the Bible are always being shaped by story.

    As such, the revival in interest in narrative and its contribution to theology in recent years is something to be welcomed. Narrative is not, one might say, the whole story. But it is a significant component of how the Bible communicates with us and shapes us as readers. In doing so, we are also drawn to a storied understanding of spirituality because one of the virtues of a narrative approach is that it does not leave spirituality as something purely theoretical but rather as something earthed in real, lived experience. There is, of course, no one mode of spirituality within the Old Testament, and a narrative approach enables us to see how different modes work themselves out in the different life settings in which people find themselves. Prophetic spirituality is one of those modes, and an important one for the church to recover for our own age. Leading us through some of the stories the Old Testament tells before bringing us to the New, Paul Jones here enables us to grasp the diversity of prophetic spirituality while also showing how its narrative presentation means it is always rooted in real experience. We are thus here reminded (or for some introduced) to an important mode of biblical spirituality and continually shown that it never exists apart from a life of faith. We can be grateful to Paul Jones for both the richness and clarity of his exploration.

    David G. Firth

    St John’s College, Nottingham

    Acknowledgements

    There are some similarities between writing a book and having a baby. Since the deadline for this book and the due date for our baby girl happened to fall within a week of each other, numerous parallels have been at the forefront of my mind in recent months, leading up to today, our daughter’s due date, as I sit down to write this acknowledgement.

    The conception of the ideas in this book can be traced back to the fertile ethos of Regent College in Vancouver, where interdisciplinary approaches to learning are strongly encouraged. The combining of narrative-critical readings, biblical theology and spiritual theology in Sharing God’s Passion certainly owes much to Regent’s influence, and I am indebted to two of my teachers in particular, Iain Provan and David Diewert, for introducing me to the delights of narrative-critical method and the beauty of the Hebrew language.

    It was on the long flight from London to Melbourne on the way to my mother’s funeral in January 2009 that I began writing, and a gestation period of two years followed as my understanding of prophetic spirituality began to take shape and develop. Research and writing took place on three different continents and I am indebted to various people along the way for their support. During our time in Argentina, Hans Breekveldt gave me open access to his books and commentaries so that I was able to make more progress than I had anticipated while we were living and working in Salta and Benito Juárez. The following six months in Australia were also very fruitful and we are grateful to various members of the Clark family for their outstanding generosity in providing the means for us to feel settled in Melbourne. I was also able, during those months, to spend some meaningful time with my family and an ever-growing throng of nieces and nephews. The remainder of the book has been written here in England, nearer to my in-laws, who have always treated me like a brother and son. I am especially grateful to my mother-in-law for spending many a late night reading drafts and making helpful suggestions. Gestation doesn’t just happen; there have been days of uncontainable enthusiasm, days of fruitless frustration and everything in-between, and I owe much to those who have shaped my thinking and offered feedback at various points.

    The past few months can best be described as fairly intensive labour, and I simply don’t have a sufficient grasp of the English language to adequately thank my wife, Anakatrina, for her loving support. She has consistently inspired me to become the man God would have me be, and encouraged me to write the best book I possibly can. I am truly blessed to have such a wonderful, understanding soulmate.

    With the final stage of delivery, my greatest hope is that this book will bring glory to Jesus and enthusiasm to his church. Of course, this is only possible because a publishing house has put faith in this author’s work, and I would like to especially thank Mike Parsons, my editor at Paternoster, for his gracious manner and empowering words.

    Finally, I dedicate this book to my mother. Her twenty-four-year battle with rheumatoid arthritis wreaked a terrible havoc on her body and it was only after enduring some trials of my own that I began to understand how her weak physical condition fuelled her relentless spiritual fervour. I know that God’s words to the apostle Paul were a great source of comfort and strength to her, words that speak of a dynamic that lies at the heart of prophetic spirituality:

    My grace is sufficient for you, for my power is made perfect in weakness (2 Cor 12.9a).

    Paul Hedley Jones

    9 May 2011

    1

    Introduction: Sharing God’s Passion

    I will walk among you and be your God,

    and you will be my people (Lev 26.12).

    God’s Good Intentions

    What does God want more than anything? What motivates him to speak, to act and to make himself known to us? As the Bible tells it, from ‘the beginning’ (Gen 1.1) to the final ‘Amen’ (Rev 22.21), God desires to live in creation among us, his creatures. Biblical scholars have identified various themes that wind their ways through the biblical story, but whether we speak of God establishing his kingdom on earth or renewing creation, or of the covenant vows between God and humanity, God’s underlying passion is the same: to live among the people he created.

    An idyllic intimacy between God and humanity is expressed in the opening scenes of Genesis where God walks among the first humans ‘in the garden in the cool of the day’ (Gen 3.8). Adam and Eve come into a world where fellowship with their Maker is fundamental, and like a stream springing forth from Eden, God’s primary passion continues to flow steadily throughout the rest of the biblical story.¹

    I will walk among you and be your God, and you will be my people (Lev 26.12).

    And I will live among the Israelites and will not abandon my people Israel (1 Kgs 6.13).

    ‘Shout and be glad, O Daughter of Zion. For I am coming, and I will live among you,’ declares the LORD. ‘Many nations will be joined with the LORD in that day and will become my people’ (Zech 2.10–11a).

    The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth (Jn 1.14).

    For we are the temple of the living God. As God has said: ‘I will live with them and walk among them, and I will be their God, and they will be my people’ (2 Cor 6.16b).

    And I heard a loud voice from the throne saying, ‘Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God’ (Rev 21.3).

    Now one might assume that if the Bible begins and ends with God’s desire to live among his people, then that is precisely what will happen—without any ifs or buts. (Surely God gets what God wants!) But the biblical account is not that simple or straightforward. Despite the clarity of God’s good intentions, and in spite of his unlimited capacity to make things happen, the Bible reads as an epic power-struggle between God and humanity. One of the reasons for this struggle is that God has included among all his generous gifts to humanity the gift of freedom.

    People are able to make genuine, free choices of their own. On one level, this may sound perfectly obvious, but the implications are actually quite staggering: human beings can resist the good intentions of God. And one does not need to read far into the Bible to discover a repeated pattern of resistance against God’s will; the first eleven chapters are more than adequate.

    Free to Resist (Genesis 1–11)

    In Genesis 2–3 human beings are entrusted with the preservation of earth and life,² but their deliberate act of mistrust resists God’s expressed will for them. When an alternative to trusting obedience is offered—presented in Genesis 3 as a suggestion from the snake to try the forbidden fruit³—Adam and Eve take it. But their disobedience to God also drives a rift between the two of them. Having demonstrated a lack of faith in God (that his rules are for the best), they begin to also treat one another with suspicion. Their first reflex upon feeling shame for the first time is to hide in order to control their level of exposure and vulnerability (a common response in human psychology, although fig leaves would be considered rather unsophisticated these days). This primal story of resistance sets off a chain of events in which God’s good intentions appear to spin even further out of his control.

    In Genesis 4, Adam and Eve’s firstborn son, Cain, is overcome with rage when God looks upon his brother Abel’s offering with favour.⁴ God warns Cain of the sickness that crouches at his door, threatening to consume him, but like his parents, Cain disregards God’s command—and kills his brother in cold blood. It is important to note that the story does not depict sin as something irresistible to the human will. If anything, emphasis falls on the critical importance of human decision in the moment of temptation. Cain is instructed by God to choose well, and his options are laid out before him quite clearly: ‘If you do what is right . . . But if you do not do what is right . . .’ Cain’s jealousy is not depicted as an irresistible force that makes him sin against his own will. Rather, he stands at a crossroads where he must pause, consider, and choose: what is right, or what is not right.⁵ The rebellious disposition (sin) that led to his parents’ alienation from paradise is now described as a ferocious animal, biding its time at Cain’s door, ready to consume him at the first opportunity. Sin would sap Cain of life and leave him wandering aimlessly (Gen 4.12), but such an outcome is not inevitable; ‘Sin is crouching at your door; it desires to have you, but you must master it’ (Gen 4.7).⁶ It is of enormous significance that in these narratives Yahweh does not intervene to twist the arms or manipulate the minds of potential offenders. He gives warning and offers counsel, but his decision to entrust human beings with the liberty to choose for themselves is never withdrawn, regardless even of the consequences for Abel. God has created a world where his will is not the only determining factor.

    The decline of humanity continues as Lamech takes the divine promise made to Cain and applies it to his own life:

    If Cain is avenged seven times,

         then Lamech seventy-seven times (Gen 4.24).

    Lamech’s declaration captures the extraordinary depths of human arrogance, but even as he boasts progress, the narrator makes an opposite assertion, describing human beings no longer as images of God (Gen 1.27), but as images of their human fathers (Gen 5.3). Lamech’s idea of progress is more like a ‘fall’, but he is not the only one at fault. Wickedness has become the norm for all humankind, so that ‘every inclination of the thoughts of his heart was only evil all the time’ (Gen 6.5). Yahweh’s response to this reality is expressed in no uncertain terms:

    The LORD was grieved that he had made man on the earth, and his heart was filled with pain. So the LORD said, ‘I will wipe mankind, whom I have created, from the face of the earth—men and animals, and creatures that move along the ground, and birds of the air—for I am grieved that I have made them’ (Gen 6.6–7).

    These verses are troubling. First of all, some of us are uncomfortable with such candid acknowledgements of God’s emotional capacity (including comments about the state of ‘his heart’). But if that doesn’t bother us, we are almost certainly shocked to discover God’s quick-fix solution to the spreading virus of sin: ‘I will wipe mankind . . . from the face of the earth’! As we consider how God’s hopes for his creation might be recovered and sustained, these verses are neither encouraging nor hopeful. God’s answer is simply to begin again! Worse still, Yahweh does not take any other point of view into account—nor does he hesitate to act on his word. The rains came down, and the floods came up.

    But even the harshest divine judgements in Scripture tend to have a silver lining. God intends to begin again with Noah, ‘a righteous man, blameless among the people of his time’ (Gen 6.9). A fresh start⁷ for humanity sounds promising, but unfortunately, hope—represented in the story by an olive leaf—withers quickly as Noah’s family follow the same downward spiral as Adam’s, adding drunkenness and disgrace to disobedience and murder. If families are indeed the bedrock of society,⁸ these primal tales of dysfunctional families in Genesis establish shaky foundations indeed.

    The introductory chapters of Genesis (1–11) conclude with a final spectacle that accentuates humanity’s opposition to God’s intentions. The command for Noah (like Adam) to ‘be fruitful and increase in number [and] fill the earth’ (Gen 1.28; 9.1,7) is directly challenged in Genesis 11 by the whole world’s attempt to converge in one place. The narrative emphasizes this conflict of wills by juxtaposing human ambition with the divine response:

    Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth (Gen 11.4).

    Come, let us go down and confuse their language so they will not understand each other (Gen 11.7).

    The twice-used introductory phrase, ‘Come, let us . . .’ pits human intentions against God’s; humanity reaches up as God comes down. Also, the story’s conclusion, ‘the LORD scattered them over the face of the whole earth’ (Gen 11.8–9), directly quotes and counters the human initiative to ‘not be scattered over the face of the whole earth’ (Gen 11.4). God wants humanity to spread and cover the earth, but since people have gathered with the expressed purpose of sticking together, God (re)acts to (re)enforce his good intentions; yet another conflict of wills between the Creator and his creatures.

    The persistent rebellion of God’s image-bearers throughout Genesis 3–11 shows how sin undoes God’s creative purposes. These chapters reveal the way things are in the world; people often use their God-given freedom to choose what is contrary to God’s hopes for them. We are, all of us, shadowed by the lurking beast that took Cain (1 Pet 5.8), and the authors of Genesis were not the only ones to see the danger.

    Late in the seventh century BC, just prior to Judah’s exile, the prophet Jeremiah envisioned the earth in its chaotic, preformed state as a direct consequence of human rebellion against God.

    ‘My people are fools;

         they do not know me.

    They are senseless children;

         they have no understanding.

    They are skilled in doing evil;

         they know not how to do good.’

    I looked at the earth,

         and it was formless and empty;

    and at the heavens,

         and their light was gone.

    I looked at the mountains,

         and they were quaking;

         all the hills were swaying.

    I looked, and there were no people;

         every bird in the sky had flown away.

    I looked, and the fruitful land was a desert;

         all its towns lay in ruins

         before the LORD, before his fierce anger (Jer 4.22–26).

    In the words of one of Israel’s poets, creation is unmade by Israel’s sin. The Hebrew phrase tohu vabohu (‘unformed and unfilled’) occurs only twice in the Bible, in Genesis 1.2 and Jeremiah 4.23, describing in both instances a world devoid of order. Jeremiah speaks of the devastating effect Israel’s resistance against Yahweh has on the covenantal glue holding God’s world together.

    But whether we are reading from the opening chapters of Genesis or from the dark visions of Israel’s prophets, we are faced with the same question: How can God’s desire to live among his people ever be fulfilled while human beings are so deeply infected by the disease of sin? No one has to think very hard about how to follow their heart’s selfish desires; such behaviour comes quite naturally to us. So what hope is there?

    If we answer this question (as we often do) by jumping immediately to Jesus, we not only skip over the entire Old Testament (more than 75 per cent of the Christian Bible) but we also inevitably fail to understand the bigger story that Jesus brings to its triumphant climax. At any rate, we need not make a giant leap from Genesis 11 to the gospels in order to discover God’s response to the human disease of sin. We may simply pick up where we left off—at Genesis 12.

    A Grand Plan

    As sin proceeds to permeate the created order, casting shadows where God had commanded light, Yahweh begins a large-scale operation for the redemption of what he has made. It is not surprising that God acts decisively to restore his good intentions. What is remarkable is that in spite of infinite resources and limitless power, Yahweh does not rescue humanity on his own. Instead, he sets out to establish a working relationship with the very creatures who defy him—a most daring enterprise! But then, God never intended to do everything for us. Since day one (or day six, when Adam was entrusted with the task of choosing names for the animals), free human choices have been an integral part of God’s design. Apparently it has been God’s intention from the beginning for human beings to co-create with him and share responsibility for the world. Walter Brueggemann has expressed the point well:

    God is not simply giver of Torah or doer of spectacular saving deeds in history, though he does such deeds. What God does first and best and most is to trust men with their moment in history. He trusts his men to do what must be done for the sake of his whole community.

    The first of such men in God’s redemptive purposes is a Babylonian fellow named Abram, to whom God promises thousands of descendants who will in turn bless the rest of the world (Gen 12.2–3).¹⁰ As the wheels of God’s grand plan grind into motion, it becomes apparent that God will stop at nothing to restore good relations with humanity. In Genesis 15.8–21, God even swears on his own life that the covenant with Abraham will be honoured.¹¹ Abraham’s descendants will multiply and God’s desire to dwell among his people will come to fruition—as surely as God lives!

    God’s decision to make his character known to the whole world through one nation’s obedience puts Israel directly in the spotlight, but this does not mean that Israel’s special calling is for her own benefit. On the contrary, ‘God has God’s

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