←
Explanation for:
Matthew
5
:
30
And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.
13
more explanations
& daily audio-books
spoken by
– enjoy in Theosis App –
Start your
Bible-journey
with explanations
& daily audio-books
only 4$* per month
{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In His earlier remarks regarding lust towards a woman, He now rightly identifies the various desires of the heart as they relate to differing objects of focus. The mention of the right hand and other body parts signifies the initial stirrings of our will and emotions, as we ultimately bring our thoughts to fruition through our actions. Therefore, it is essential to ensure that our higher inclinations do not rapidly descend into wrongdoing, for if our right eye and right hand can lead us astray, how much more can the tendencies toward sin influence us, especially given the soul's vulnerability. Furthermore, the right eye and right hand symbolize our love and affection for our neighbors, spouses, children, and family members. If these affections hinder our ability to perceive the true light, then we must sever these connections, lest they lead to their own destruction while we aim to benefit others. This is echoed in the directive concerning the high priest, whose spirit is dedicated to God's service: he must not become contaminated by touching his deceased father, mother, or children (Leviticus 21:11). In essence, he should know no bond other than love for the One to whom he has committed his life."},{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In our pursuit of a blameless and life-affirming path, we must dismiss not the physical eye that may lead to temptation, as even the blind can be subject to infidelity, but rather the discerning eye of the mind. For instance, if a bishop or priest, serving as the vision of the Church, behaves poorly and leads the faithful astray, they must be removed. It is far better to gather for worship in their absence than to risk being condemned alongside figures such as Annas and Caiaphas, facing the flames of Gehenna. Similarly, concerning the hand - if a deacon engages in any unworthy behavior, he should be excommunicated from the altar. Likewise, if a clergyman, through unfortunate choices, resorts to deceit and greed, akin to Giesias, he too must be separated from communion, ensuring that the Church remains an assembly that is pure and without blame."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When the Lord instructs us to remove that which entices us, He expresses His displeasure towards those who lead us astray. For this reason, He states, “If your right eye causes you to stumble, pluck it out and throw it away\\" (Matt. 5:29). This directive is given so that one cannot argue the validity of gazing upon a woman, whether she is a relative or if another necessity compels such a look. It is essential to understand that Christ does not condemn our physical bodies; instead, He holds the flawed will accountable. It is not merely your eye that sees, but it is your thoughts and spirit that perceive. When our hearts stray towards other interests, our eyes may fail to acknowledge what is directly in front of them. Therefore, not all blame can be placed on the actions of the eye.\\n\\nHad Christ been solely addressing the physical parts of the body, He would have referenced both eyes rather than singling out the right one. For if a person is tempted through their right eye, they are certainly also tempted through their left. The Savior's mention of the right eye and the right hand serves as a reminder that it is not about the body alone, but about the individuals with whom we maintain close ties. If someone is so dear to you that you rely on them as your right eye or find them indispensable like your right hand, and if that person leads you into sin, then it is necessary to separate yourself from them. \\n\\nNote the significance of His words: He did not merely say to depart from yourself but to cast out and sever ties, implying a complete and utter removal. Moreover, since He has issued such a strict command, He demonstrates its value in both the pursuit of good and the avoidance of evil. He states, “It is better for you that one of your members perish than for your whole body to be thrown into hell\\" (Matt. 5:29). If a close companion cannot find salvation and ultimately pulls you down with them, what good would it be for both to fall into the depths of despair when, by parting ways, at least one could be saved?\\n\\nYou might wonder how Paul expressed a desire to be separated from Christ for the sake of his brothers. The Apostle did not wish for this separation without purpose; rather, it was for the salvation of others. Here, the danger is mutual. Thus, the Savior emphasizes not only, “Take it out,” but also, “Cast it away from yourselves,” so that you are unable to reconnect with your friend if they remain unchanged. In doing so, you will spare them from significant judgment and protect yourself from destruction. \\n\\nTo illustrate the benefit of such a principle more clearly, consider it in terms of the body. If you had to choose between falling into a pit and perishing there or losing an eye and saving the rest of your body, which would you choose? The answer is evident. This does not imply that you would not grieve for the loss of your eye but rather prioritize the wellbeing of your entire body. In the same manner, apply this reasoning to relationships. If your friend, who brings you harm, is beyond saving, removing them from your life will protect you from further damage while potentially shielding them from greater condemnation, as they will no longer be held accountable for your downfall.\\n\\nCan you see the gentleness and thoughtfulness inherent in Christ’s law, revealing immense compassion through what seems to be strictness? Those who hastily pursue selfish pleasures must heed this warning! If the law instructs us to sever ties with a damaging friend, how can anyone excuse their behavior as they invite total strangers into perilous situations? Therefore, the Savior not only warns against looking with lustful eyes but also emphasizes the associated dangers, urging us to discard or sever those temptations entirely. This guidance comes from the One who has spoken extensively about love, illustrating His profound care for you and constant efforts to seek your wellbeing. Consider also Colossians 3:5, which reinforces this teaching.\\n\\nThe mention of “the right eye” and “the right hand” (Matt. 5:29-30) directs our attention to those who, though they may be close to us, bring harm into our lives."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"I believe, as previously mentioned, that all of this pertains to the soul. He refers to the eye of the soul, which signifies the mind through which the soul perceives. He addresses this in another instance: If thine eye be single, and further (Matt. 6:22). This eye is not a physical eye but rather a representation of a deeper, inner eye, namely the intellect. In truth, the body possesses its own intellect, just as the soul possesses one. This is affirmed by the Apostle when he speaks of the soul's intellect: Therefore, with the mind I myself serve the law of God, but with the flesh the law of sin (Rom. 7:25). Regarding the intellect of the body, he states: They are vain in their imaginations, and their foolish heart is darkened (Rom. 1:21). The same applies to the hand and the foot. The right hand symbolizes the will of the soul, while the left hand represents the will of the flesh. This fleshly hand is merely a tool and does not possess volition of its own. Therefore, if the will of the soul, whether good or evil, does not direct it, it remains still. Consequently, the right hand signifies the will of the soul, and the left hand signifies the will of the body. Hence, all the components associated with the soul are regarded as right, and those associated with the body are considered left, as the soul is endowed with free will to choose either good or evil; created in compliance with the law of righteousness to see clearly, hear faithfully, act justly, and live rightly. All the appendages of the body are described as 'left,' since the flesh lacks independent agency and can, if it so desires, lean towards either good or evil; yet it is inherently inclined to evil, under the dominion of the law of sin, rendering it incapable of seeing, hearing, or acting righteously. Therefore, all saints are termed 'right,' while sinners are designated as 'left.'"},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"For Herod, his 'right hand' was Herodias, yet he did not sever and discard that wicked hand. Instead, he chose to cut off and cast away the sacred head (Matt. 14:10, Mk. 6:28, Lk. 9:9). In contrast, Simon renounced and removed all the parts of the old self, so they would not tempt him. \\"Behold,\\" he states, \\"we have forsaken all things\\" (Matt. 19:27). Thus, when you hear the term all things, understand that they did not abandon the eyes, ears, or nose of the 'old man' (Rom. 6:6), which they did not extract and cast away. Furthermore, the hand represents the concern for daily bread, while the foot signifies the rush towards wickedness. However, the Merciful One remained silent about the tongue, perhaps because there is only one tongue in the body. Moreover, the tongue itself refrained from discussing the severing of the tongue, even though this silence serves as a testament against itself and highlights the misuses of the tongue."},{"author-name":"Caesarius of Nazianzus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a176e0f4c3aeca7aee3_Caesarius%20of%20Nazianzus.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What does the Lord mean when He states, ‘If your right eye causes you to stumble, pluck it out and cast it from you. And if your right hand causes you to sin, cut it off and throw it away’? In response, we see that Christ, the vigilant eye and right hand of God the Father, can be rightly likened to the eye and hand of our fellow brothers and sisters, as we act in accordance with their desires, functioning as if they were our own members. Should any of these individuals lead us into temptation, causing us to fall into sin and subjected to condemnation, bringing upon themselves shame and reproach, God commands that such a person should be swiftly separated, removed from our lives, and distanced from us. For if they, like gangrene, diminish the vitality of those who are healthy by contributing their malice, we cannot ignore the profound understanding of the true Wisdom, which is found in Christ. Therefore, our thoughts must remain determined and uncompromising. The holy Apostle Paul, filled with genuine wisdom, proclaimed, ‘Christ is the Power of God and the Wisdom of God,’ which not only enriches our words but also transforms our lives."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Through both the insight and actions of Christ, we can understand the closeness of friends and loyal individuals who genuinely support us, recognizing them by their contributions towards our fulfillment. Consequently, when one of these individuals succumbs to temptation or becomes embroiled in sin—which reflects poorly on us and causes dishonor—they must be severed from our circle. Failing to do so risks infecting ourselves with their spiritual ailments, leading to a loss of purity and potentially influencing others who are still untainted by such passions.\\n\\nThe teaching from the Gospel is intellectually sound and imbued with wisdom. Overcoming desire is indeed commendable, but exercising prudence to prevent such temptations from arising is even more vital. Christ stated, “Everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matthew 5:28). Notably, He does not refer to one who inadvertently glimpses and becomes momentarily tempted. Instead, He warns against the one who deliberately gazes, fosters passion within, visits the object of desire often, and takes pleasure in curious observations of beauty.\\n\\nThus, if you prudently manage your affairs, it is wise to seek clarity on this message, avoiding those who claim insensitively that mere sight poses no danger to the observer. I commend your concern for your spiritual well-being, as it is better to err on the side of caution than to risk reckless audacity, prioritizing Divine teachings over personal justifications. Should this not suffice, heed the warning of Pritotnik, who advised, “Do not fix your gaze upon her, but move away and do not linger in the place.” \\n\\nThis virtuous writer observes, “By the beauty of women many are ensnared” (Sirach 9:9), and warns, “Do not stare at the beauty of strangers” (Sirach 9:8). He does not say, “Do not look”—which may happen by chance—but urges avoidance of prolonged attention, probing scrutiny, and lustful gazing. For it is noted, “From this friendship a fire is kindled” (Sirach 9:9), signaling the onset of ignoble love. Even philosophers who did not strictly uphold these moral standards acknowledged this truth. Socrates, witnessing a man kiss a favored youth, remarked that such a person could easily plunge into peril, like one who ignites a flame within themselves with a mere kiss. Diogenes, observing a young man garbed in extravagant attire, warned that whether he pursued men or women, difficulties would ensue; for it is often through attire that men allure women and vice versa.\\n\\nAdditionally, Agesilaus denied a kiss from a beautiful boy whom he cherished. Alexander also refrained from meeting Darius's wife, regarding it as disgraceful for conquerors to surrender their virtue to their captives. If needed, I can reference examples from both the Greeks and those beyond their borders. The Persian king Cyrus declined to view Panthia, destined to be his, despite her renowned beauty. He even cautioned those who frequently admired her, asserting, “Fire consumes those who are close, but beauty also ensnares those who stand afar.” Cyrus's own experience confirmed this truth, as he, who professed control over his desires, found himself incited by Panthia's allure. Unable to sway her to his side due to her chastity, he resorted to threats, which prompted her to inform Cyrus of the situation. Upon realizing that a man of his stature could succumb to such temptation, Cyrus warned this boastful individual, stating: “If you can win her affections, I shall not intervene; but if you intend harm, I shall not allow it.” \\n\\nTherefore, when the teachings in the Gospel, along with the insights from Proverbs and the wisdom literature, converge with examples from both Hellenic and Persian traditions, it becomes imperative for us to diligently guard our eyes and prevent ourselves from engaging in unchecked scrutiny. Such behaviors are spiritually wounding, allowing profound vices to invade the soul, overpower rationality, and render an individual wholly vulnerable to passion."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"In this context, the image of a 'benevolent companion' resonates deeply with me. This is someone we can truly consider an extension of ourselves, someone we cherish profoundly. We might also refer to this individual as a guide, for they provide clarity and direction, particularly in spiritual matters, as they embody truth. While the left eye serves as a gentle guide in worldly concerns, addressing the necessities of our physical existence, it's evident that both eyes ultimately find themselves caught in trials and temptations. In spiritual contexts, a guide may lead into temptation if they try to introduce harmful falsehoods under the guise of faith and doctrine. Just as the right hand symbolizes a helpful and active participant in sacred endeavors—much like the eye represents contemplation—the left hand signifies the works essential for our earthly life and well-being."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"What is the significance of the Lord’s instruction: If your eye, hand, or foot causes you to stumble, remove it and cast it away from you (cf. Matt. 5:29-30; Mk. 9:43, 45)? A straightforward reading of this teaching might suggest that it refers to relationships that may lead us astray. Friends can be seen as our eyes, households as our hands, and companions as our feet; hence, we are urged to sever ties with those who entice us and endanger our souls. However, this directive can also be understood in a deeper, anagogical sense: if you possess spiritual insight that feeds your pride, it ought to be discarded. If personal accomplishments become a source of arrogance, they too must be forsaken. Likewise, if you have the ability to serve and it leads to your self-exaltation, it should be rejected. It is beneficial to renounce these false virtues rather than risk falling into total depravity through pride and arrogance."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In this context, the emphasis is not on the members of the physical body, which remain innocent and act according to the direction of the soul. Instead, the reference to the right eye symbolizes a trustworthy companion, while the right hand denotes a valuable supporter, such as a spouse. Therefore, the instruction is clear: if these individuals lead you into temptation, do not hesitate to sever their influence in your life and remove them from your presence. It is not about taking their lives, but rather about entirely distancing oneself from them. When He urged to \\"take them out,\\" He went further, advising to \\"cast them away from you,\\" so they do not regain their familiarity by being close. Acknowledging the challenge of this teaching, He also highlighted the positive outcomes that would arise from such actions."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The teachings of the Holy Fathers of the Church, alongside the divine truth, make it clear that the Saviour does not intend for us to literally remove our eyes or sever our hands to avoid temptation and thereby mar our bodies. Our bodies are magnificent creations of His craftsmanship, and we are called to protect them in every way possible. The sinful gaze does not originate from the eyes, nor do unrighteous actions stem from the hands, but rather from the soul that succumbs to temptation. Jesus Christ instructs us to sacrifice anything necessary to maintain purity and chastity, regardless of how precious our eyes may seem. \\n\\nFor instance, if anyone—be it a friend, relative, or benefactor—appears to you as valuable as your right eye or as essential as your right hand yet leads your heart into temptation, you must cast them from your heart and cease your relationship until their ways are transformed. It is better for you to be separated from them and save your soul than to violate the command of the Saviour, losing your purity, and face the eternal consequence of being cast into Gehenna alongside your tempter. By distancing yourself, while also preserving your integrity, you might rescue them from sin by eliminating the chance for their seduction. \\n\\nDo not be surprised, dear brethren, that our compassionate Saviour urges us to vigilantly protect our hearts from even the slightest hint of unchaste desires with such firmness. His gaze, focused on the salvation of our souls, perceives the terrible consequences of this destructive passion, which, if not eradicated at its inception, overwhelms our entire being with lethal effects, ruins families, devastates cities, and leads entire nations to downfall. His directive, despite its stringent nature, emanates not primarily from the severity of divine truth, but from His wise and loving concern for us.\\n\\nConsider, listeners, a ship navigating through a stormy sea, filled with valuable cargo. When the skilled navigator foresees disaster approaching and advises throwing the entire load overboard to save all aboard, is that not protective and caring? Would it not be preferable to sacrifice the cargo to save lives rather than lose both? This illustrates how our Saviour’s preserving love encourages us to sacrifice everything to uphold purity and chastity, the invaluable treasure of our souls—a treasure from which a true, virtuous Christian life flows. Losing this treasure would mean losing all—an irretrievable loss that may demand great effort, fasting, prayer, tears, and strict repentance to restore, as demonstrated by David, who barely escaped eternal death in such circumstances.\\n\\nTo regain this loss, the mighty power of God’s grace must recreate in us a pure heart and renew a right spirit within us, echoing David's heartfelt plea: \\"Create in me a clean heart, O God, and renew a right spirit within me\\" (Psalm 50:12). Without this renewal, the door to the kingdom of God remains forever closed to the impure soul, as nothing unclean can enter, in accordance with the unchanging declarations of Scripture (Rev. 21:27). Outside the kingdom of Christ, what awaits the sinner but the fiery Gehenna? To save us from this fate, Christ not only commands us to maintain purity but also instructs us to uphold chastity within the sanctity of marriage."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Jesus Christ exemplifies the vigilance we must exercise to avoid transgressing this commandment by posing a profound question: What holds greater value than your right eye or right hand? He instructs, “IF YOUR RIGHT EYE CAUSES YOU TO SIN, pluck it out and cast it away, for it is more beneficial for you to lose one of your members than for your entire body to be cast into hell. AND IF YOUR RIGHT HAND CAUSES YOU TO SIN, CUT IT OFF AND THROW IT AWAY, FOR IT IS BETTER FOR YOU TO LOSE ONE OF YOUR MEMBERS THAN FOR YOUR WHOLE BODY TO GO INTO HELL.\\" The Lord is not addressing the limbs of the body themselves, as they merely act according to the will of the soul. St. John Chrysostom observes, “It is not your eye that sees, but your mind and heart that perceive through it.” If Christ had intended to discuss bodily parts, He would have referenced both eyes instead of singling out the right one, for one tempted by the right eye is undoubtedly also tempted by the left. The reason the Savior emphasizes the right eye and right hand is to indicate that this matter pertains to individuals dear to us. Therefore, if you hold someone in such high regard that you depend on them as you would your right eye, and find them indispensable like your right hand, but they lead your soul towards corruption, you must sever that connection. The gravity of His words is heightened by the command to not merely distance yourself but to actively remove such a person from your life. Furthermore, while Christ sets forth a challenging mandate, He swiftly illuminates its significance: it is far preferable for one member to be lost than for your entire being to face eternal condemnation. If a friend fails to save themselves and consequently leads you to ruin as well, how is it humane for both to be lost? By parting ways, at least one can find salvation. The Savior emphasizes not just the act of removal but also the necessity of keeping that individual at a distance so that you may never reinstate that bond unless they undergo genuine change. This way, you may rescue yourself from destruction and bring them away from severe judgment for your downfall. If faced with the choice to either retain your eye and face destruction or lose it in order to live, which would you select? Clearly, the latter choice is preferred. Similarly, this reasoning extends to relationships with all people. Can you perceive the immense love encapsulated in Christ’s law? Can you grasp the profound humanity revealed within this apparent severity? This interpretation is echoed by the holy fathers: Chrysostom, Athanasius, Cyril, Blessed Theophylact, and others. Indeed, if taken literally, one would be compelled to remove the tongue for uttering wicked speech and to sever other limbs as well. Yet, would such actions be beneficial? The sinful desire would persist in the heart; even the mute can harbor malevolence and the blind can possess lust. Therefore, the Savior's words should be interpreted as a call to flee from all that incites impure emotions within your heart—things like lascivious songs, inappropriate dances, foul language, indecent games and jokes, offensive spectacles, and literature that glorifies illicit love. Strive to avoid gazing upon anything that may prompt temptation. If you resolve to look away from temptation, you have effectively uprooted the offending eye. You may not sin with your body, which is admirable, yet it is crucial to maintain your heart in the same state of purity as your body. Those who adhere to Christ’s command regarding the purity of heart will find no need for the leniency that the Law of Moses offered to the obstinate Israelites."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Lord has instructed us to wage war against sin, not only in its external manifestations but also at its internal sources and initial causes. Consequently, He demands from those who strive against sin a commitment that spares no effort; no trial or self-denial should be shunned if it aids in avoiding sin. \\"If thy right eye offends thee, pluck it out and cast it from thee; and if thy right hand causes thee to stumble, cut it off and cast it from thee: for it is better for thee that one of thy members should perish, and not that thy whole body should be cast into hell\\" (Matthew 5:29-30). It is important to recognize that this guidance is conditional; the Lord suggests removing the eye or hand only if there is certainty that these are the sources of sin, leading us inevitably to transgress God's commandments. He does not claim that this is always the case, instead leaving it to our discernment to determine whether our eyes and hands are culpable for our misdeeds. \\n\\nWe understand that our bodily faculties serve the spirit, and according to its desires, they may become instruments of righteousness or of wickedness (Romans 6:13). It is not the physical organs that tempt us to sin, but rather the passions and desires that arise and reside within the soul, which then guide our actions regarding what we perceive and handle. Therefore, removing an eye or a hand will not make one pure, nor will it eradicate the sinful desires and harmful thoughts that dwell within the heart. As the Lord teaches us elsewhere, \\"for out of the heart proceed evil thoughts, murders, adulteries\\" (Matthew 15:19). \\n\\nBut why does Jesus mention the eye if it does not tempt in and of itself? He uses this imagery to illustrate vividly and powerfully the need for vigilance against sin and the value of maintaining purity. What is more precious to a person than their right eye or right hand? Parents often express that they protect their children more than anything else; similarly, people refer to their closest friends as their right hand. Jesus, who instructs us to prioritize Him even over our parents if necessary, equally calls us to be willing to sacrifice what is most cherished—like our right eye or right hand—if that is what is required to safeguard our soul from sin and the hell that awaits."}]}
Support this project and get full access for only 4$/month
Commentarie text can’t be scrolled on PC at the moment. Please use your phone. We’re working on a fix.
