Exegetical and Hermeneutical Commentary of Job 4:6
[Is] not [this] thy fear, thy confidence, thy hope, and the uprightness of thy ways?
6. Is not this thy fear? ] This verse should read,
Is not thy fear of God thy confidence?
And thy hope, is it not the perfection of thy ways?
When Job comforted others he no doubt would refer to their god-fearing life as a ground of hope that God would give them a happy issue out of their afflictions. Eliphaz desires that Job should apply the same medicine to himself. He assumes that Job is a god-fearing man.
Fuente: The Cambridge Bible for Schools and Colleges
Is not this thy fear, thy confidence? – There has been considerable variety in the interpretation of this verse. Dr. Good renders it,
Is thy piety then nothing? thy hope
Thy contidence? or the uprightness of thy ways?
Noyes renders it,
Is not thy fear of God thy hope,
And the uprightness of thy ways the confidence?
Rosenmuller translates it,
Is not in thy piety and integrity of life
Thy confidence and hope?
In the Vulgate it is translated, Where is thy fear, thy fortitude, thy patience, and the integrity of thy ways? In the Septuagint, Is not thy fear founded on folly, and thy hope, and the evil of thy way?
Castellio translates it,
Nimirum tanturn religionis, quantum expectationis;
Quantum spei, tanturn habebas integritatis morum;
And the idea according to his version is, that he had as much religion as was prompted by the hope of reward; that his piety and integrity were sustained only by his hope, and were not the result of principle; and that of course his religion was purely selfish. If this be the sense, it is designed to be a reproach, and accords with the charge in the question of Satan Job 1:9, Doth Job fear God for naught? Rosenmuller adopts the opinion of Ludovicus de Dieu, and explains it as meaning, You seemed to be a man fearing God, and a man of integrity, and you were led hence to cherish high hopes and expectations; but now you perceive that you were deceived. Your piety was not sincere and genuine, for the truly pious do not thus suffer. Remember therefore that no one perishes being innocent. Codurcus renders it, All thy hope was placed in thy religion, and thy expectation in the rectitude of thy ways; consider now, who perishes being innocent? The true sentiment of the passage has undoubtedly been expressed by Good, Noyes. and Codurcus. The Hebrew rendered thy fear yare’tek means doubtless religious fear, veneration, or piety, and is a word synonymous with eulabeia, eusebeia, religion. The sentiment is, that his confidence or hope was placed in his religion – in his fear of God, his respect and veneration for him, and in reliance on the equity of his government. This had been his stay in times past; and this was the subject which was naturally brought before him then. Eliphaz asks whether he should not put his trust in that God still, and not reproach him as unequal and unjust in his administration.
The uprightness of thy ways – Hebrew, The perfection of thy ways. Note Job 1:1. The idea is, that his hope was founded on the integrity of his life, and on the belief that the upright would be rewarded. The passage may be rendered,
Is not thy confidence and thy expectation
Founded on thy religion,
And on the integrity of thy ways?
This is the general sentiment which Eliphaz proceeds to illustrate and apply. If this was a just principle, it was natural to ask whether the trials of Job did not prove that he had no well grounded reason for such confidence.
Fuente: Albert Barnes’ Notes on the Bible
Job 4:6
Is not this thy fear, thy confidence, thy hope?
The confidence of a godly fear
These words are understood by divers of the Hebrew writers for a direct and simple assertion, and they give it thus, Will not, or would not thy fear be thy confidence, and the uprightness of thy ways thy hope? As if Eliphaz had thus said unto him, Job, thou hast pretended much holiness and religion, fear and uprightness; why art thou so disquieted now that the hand of God is upon thee? Why art thou so amazed under these sufferings Would not that fear be thy confidence? And would not that uprightness of thy ways be thy hope? Surely it would, if thou hadst any such fear as thou pretendest; this fear would be thy confidence, and this uprightness thy hope; thou wouldst be very bold, and by hope cast anchor upon the goodness and faithfulness of God in the midst of all this storm: thy heart would be poised, settled, and established, notwithstanding all these shakings. Would not thy fear be thy confidence?
1. They who fear most in times of peace, have most reason to be confident in times of trouble.
2. The uprightness of a mans ways in good times, doth mightily strengthen his hope in evil times. (Joseph Caryl.)
Times of trouble are special times for the use of our graces
It is as if Eliphaz had said, Thou thyself, and all that knew thee, have spoken much of thy grace, but now is the time to use it; where is it? Show it me now. Where is thy fear and thy confidence? If a man have been reported very skilful at his weapon, when he comes into danger, then is the time to show his skill: and we may say to him, Where is thy skill now? Where is thy art now? So here. Now that thou hast most need of thy graces, where are they? Bring them forth. Are they to seek now? Is thy righteousness as the morning dew, and as a cloud vanished away? (Joseph Caryl.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Is not this thy fear] I think Coverdale hits the true meaning: Where is now thy feare of God, thy stedfastnesse, thy pacience, and the perfectnesse of thy life? If these be genuine, surely there is no cause for all this complaint, vexation, and despair. That this is the meaning, the next words show.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So the sense is, We now plainly see what was the nature and complexion of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in Gods mercy, which thou didst make show and boast of, and for which thou wast become so famous. Thy present carriage discovereth to thyself and others that it was but mere talk and appearance, and there was nothing sound and sincere in it. In thy prosperity it was easy to make a splendid profession of religion; but men are best known by affliction, and this now showeth of what metal thou art made; for now thou dost cast off thy fear of God, and all thy confidence and hope in him, and hast let go that integrity of thy ways which hitherto thou didst seem to hold fast; whereas true piety is uniform, and constant, and stedfast in all varieties of conditions, and under all trials and temptations. But this translation removes the and from its proper place, and changeth the order of the words, which is this in the Hebrew, thy hope, and the uprightness of thy ways, which words may be restored to their own order, and with that variation our translation may stand, and this seems to be the true sense. And so here are four distinct questions, Is not this thy fear? Is not this thy confidence? Is not this thy hope? Is not this the uprightness of thy ways? But others make only two questions, and render the words either thus, Is not (or rather, was not) thy fear (of God) thy confidence? and the uprightness of thy ways thy hope? i.e. Did not thy fear of God, and the integrity of thy life, of which thou didst make such eminent profession, proceed only from the love of thyself, and of this present world? and from thy confidence and hope that God would bless and prosper thee for it? For now when God withdraws his favour and blessings from thee, thy religion is vanished, and thou hast cast off all fear and reverence of God, as thy impious speeches show. Or thus, Would not thy fear be thy confidence, and the uprightness of thy ways thy hope? i.e. If thou hadst indeed that fear and integrity to which thou pretendest, it would give thee good ground of hope and confidence in the midst of all thy distresses, and thou wouldst not so faint and sink under thy calamities, as now thou dost, for want of a solid foundation of true piety. But both these translations, besides other inconveniences, stumble at the same stone, and pervert the order of the words in the Hebrew text, of which see before; which is not to be allowed without some kind of necessity, which is not in this case.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Is not this thy fear, thyconfidence, c.Does thy fear, thy confidence, come to nothing?Does it come only to this, that thou faintest now? Rather, bytransposition, “Is not thy fear (of God) thy hope? and theuprightness of thy ways thy confidence? If so, bethink thee, who everperished being innocent?” [UMBREIT].But Luk 13:2 Luk 13:3shows that, though there is a retributive divine governmenteven in this life, yet we cannot judge by the mere outwardappearance. “One event is outwardly to the righteous andto the wicked” (Ec 9:2);but yet we must take it on trust, that God deals righteously even now(Psa 37:25; Isa 33:16).Judge not by a part, but by the whole of a godly man’s life, and byhis end, even here (Jas 5:11).The one and the same outward event is altogether a different thing inits inward bearings on the godly and on the ungodly even here. Evenprosperity, much more calamity, is a punishment to the wicked (Pr1:32). Trials are chastisements for their good (to the righteous)(Psa 119:67; Psa 119:71;Psa 119:75). See Preface on theDESIGN of this book (seeIntroduction).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[Is] not [this] thy fear,…. The fear of God, that which is of him, comes from him, is a grace of his implanted in the hearts of his people at conversion, and is increased and encouraged, and drawn forth into fresh exercise through the grace and goodness of God displayed; for a slavish fear, or a fear of punishment, of wrath and damnation, is not the true grace of fear, which maybe in unregenerate men, and even in the devils; but this lies in a reverential affection for God on account of his goodness, and in a carefulness not to offend him on that account; in an hatred of sin, and a departure from it; in an attendance on the worship of God, and is sometimes put for the whole of it; and is accompanied with faith in God, joy in the Holy Ghost, humility of soul, and holiness of heart and life: now Job professed to have this fear of God in his heart, and was thought to have it; this was his general character, Job 1:1; but, in his present case and circumstances, Eliphaz asks what was become of it, where it was now, and in what it appeared? and jeers him about it, as if he should say, does it lie in this, in fainting and sinking under afflictions, in being troubled and terrified, and thrown into a consternation by them, and in breaking out into such rash expressions of God and his providence? is it come to this at last, or rather to nothing at all? for he suggests either that Job never had the true grace of fear in him, contrary to the character given of him, and confirmed by God himself, Job 1:1; or that he had cast it off and it was gone from him, and left, Job 15:4; which can never be, where it once is, it being the great security against a final and total apostasy from God,
Jer 32:40; or that what he had was merely hypocritical, like that which is taught by the precept of men, was only in appearance, and not in reality, as his conduct now showed; for had he had the true fear of God before his eyes, and on his heart, he could never have cursed the day of his birth, nor arraigned the providence of God, and charged him with injustice, as he supposed he did; whereby his fear, his piety, his religion he had professed, appeared to be just nothing at all c: it follows,
thy confidence; that is, in God; for Job professed none in any other, in any creature or creature enjoyment, Job 31:24; this when right is a strong act of faith and trust in the Lord, a thorough persuasion and full assurance of interest in him as a covenant God, and in his love and favour, and in Christ as the living Redeemer, and of the truth of the work of grace upon the heart, and of the certainty of the performance of it; also a holy boldness in prayer to God, and a firm and assured belief of being heard and answered; as well as an open and courageous profession of him before men, without any fear of them; for all this Job had been famous, and now he is asked, where it all was? and what was become of it? how it appeared now? and intimates he never had any, or had cast it away, and that it was come to nothing; as was concluded from the rash expressions of his lips, and from the sinkings of his spirit under his present afflictions; but Job’s trust and confidence in God and in Christ still continued; see Job 13:15;
thy hope; which also is a grace wrought in the heart, in regeneration; is of things unseen and future, yet to be enjoyed either here or hereafter; and that which is right has Christ for its object, ground, and foundation, and is of singular use to keep up the spirits of men under afflictive providences: and Eliphaz observing Job to be very impatient under them, inquires about his hope; and intimates that what he had professed to have was the hope of the hypocrite, and not real, and was now come to nothing; hope that is true, though it may become low, it cannot be lost; nor was Job’s, especially with respect to spiritual and eternal things; see Job 14:7;
and the uprightness of thy ways? before God and men, walking uprightly in the ways of God, according to the revelation of his will made unto him, and acting the just and upright part in all his dealings with men; and for which he was celebrated, and is a part of the character before given of him, Job 1:1; but it is insinuated by Eliphaz that there was nothing in it; it was only in show, in appearance, it was not from the heart; or it would not be thus with him as it was, nor would he behave in the manner he now did: some read the words as in the margin, and in some copies of our Bible, “is not thy fear thy confidence? and the uprightness of thy ways thy hope?” and with some little variation Mr. Broughton; “is not thy religion thy hope, and thy right ways thy confidence?” that is, didst thou not hope and expect, and even wert thou not confident of it, that because of thy fear of God, and of the uprightness of thy ways before men, that thou shouldest not only be increased in thy worldly substance, but be preserved and protected in the enjoyment of it? and were not these the reasons which induced thee to be religious, and make such a show of it? suggesting, that he was only religions from mercenary views and selfish principles, and so tacitly charges him with what the devil himself did, Job 1:9; and this way go many Jewish and Christian interpreters d: some render the words much in the same way, but to a better sense, and more in favour of Job, and by way of instruction and comfort to him: “should not thy fear be thy confidence, and thy hope, and the uprightness of thy ways?” e shouldest thou not take encouragement from thy fear of God, and the uprightness of thine heart and ways, to expect deliverance and salvation, and not faint and sink as thou dost? or is not this the cause of all thine impatience, thy fear of God, trust and hope in him, and thine integrity? concluding thou shouldest have been dealt with after another manner for the sake of these things, and therefore art ready to think thou art hardly dealt with by God, having deserved better treatment; thus making Job to think highly of himself, and to entertain wrong notions of God; so Schmidt; but the first sense I have given of the words seems best.
c “adeone nihil pietas tua?” Schultens. d Montanus, Mercerus, Piscator, some in Vatablus; so Ben Gersom and Bar Tzemach. e So some in Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
6 Is not thy piety thy confidence,
Thy Hope? And the uprightness of thy ways?
7 Think now: who ever perished, being innocent?!
And where have the righteous been cut off?!
8 As often as I saw, those who ploughed evil
And sowed sorrow, – they reaped the same.
9 By the breath of Eloah they perished,
By the breath of His anger they vanished away.
10 The roaring of the lion, and the voice of the shachal,
And the teeth of the young lions, are rooted out.
11 The lion wanders about for want of prey,
And the lioness’ whelps are scattered.
In Job 4:6 all recent expositors take the last waw as waw apodosis: And thy hope, is not even this the integrity of thy way? According to our punctuation, there is no occasion for supposing such an application of the waw apodosis, which is an error in a clause consisting only of substantives, and is not supported by the examples, Job 15:17; Job 23:12; 2Sa 22:41.
(Note: We will not, however, dispute the possibility, for at least in Arabic one can say, zd f – hkm Zeid, he is wise. Grammarians remark that Arab. zd in this instance is like a hypothetical sentence: If any one asks, etc. 2Sa 15:34 is similar.)
is the permutative of the ambiguous , which, from , to be fat, signifies both the awkwardness of stupidity and the boldness of confidence. The addition of to , Job 4:7, like Job 13:19; Job 17:3, makes the question more earnest: quis tandem , like , quisnam (Ges. 122, 2). In Job 4:8, is not comparative, but temporal, and yet so that it unites, as usual, what stands in close connection with, and follows directly upon, the preceding: When, so as, as often as I had seen those who planned and worked out evil (comp. Pro 22:8), I also saw that they reaped it. That the ungodly, and they alone, perish, is shown in Job 4:10. under the simile of the lions. The Hebrew, like the oriental languages in general, is rich in names for lions; the reason of which is, that the lion-tribe, although now become rarer in Asia, and of which only a solitary one is found here and there in the valley of the Nile, was more numerous in the early times, and spread over a wider area.
(Note: Vid., Schmarda, Geographische Verbreitung der Thiere, i. 210, where, among other things, we read: The lion in Asia is driven back at almost all points, and also in Africa has been greatly diminished; for hundreds of lions and panthers were used in the Roman amphitheatres, whilst at the present time it would be impossible to procure so large a number.)
, which the old expositors often understood as the panther, is perhaps the maneless lion, which is still found on the lower Euphrates and Tigris. = , Psa 58:7, evellere , elidere , by zeugma, applies to the voice also. All recent expositors translate Job 4:11 init. wrongly: the lion perishes. The participle is a stereotype expression for wandering about viewless and helpless (Deu 26:5; Isa 27:13; Psa 119:176, and freq.). The part., otherwise remarkable here, has its origin in this usage of the language. The parallelism is like Psa 92:10.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(6) Is not this thy fear, thy confidence . . .?The meaning seems to be, Should not thy fear or piety be thy confidence, and the uprightness of thy ways thy hope? Should not the piety thou wast so ready to commend to others supply a sufficient ground of hope for thyself? Or we may understand, Is not thy reverence, thy confidence, thy hope, and thy integrity shown to be worthless if thou faintest as soon as adversity toucheth thee? The drift of the speaker is virtually the same in either case.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Is not this thy fear More literally, Is not thy fear (of God) thy confidence? thy hope (is it not) the uprightness of thy ways? Eliphaz in all cases uses the word fear in the sense of the fear of God. “The word fear is the most comprehensive term for that mixed feeling called piety, the contradictory reverence and confidence, awe and familiarity, which, like the centripetal and centrifugal forces, keep man in his orbit around God.” Davidson. This verse was meant in kindness, “but it is two-edged, for there is also implied, if thou despairest, thou hast no fear of God.” Dillmann. The introduction is a masterpiece, judged by rhetorical rules. It has admirably paved the way for the fundamental thought of the next two verses. It has been simple, pertinent, conciliatory. It has treated, in the main, of the kind offices of Job to others. In the meantime, he is reminded that he has not been equal to the emergency, which is thus far the only sentiment to which exception could have been taken. Job, the well known consoler of the feeble, ought to have been strong to bear his own grievous trials.
Second strophe The axiom Eliphaz proceeds to lay down (Job 4:8) involves an insinuation of wrong-doing on the part of Job , vv7-11.
The horns of the grand dilemma of the debate now begin to take shape, and for the first time protrude themselves. If Job’s case be a hopeless one, he must be a transgressor, for the testimony of experience everywhere is, that hopeless sufferers are not guiltless.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 4:6. Is not this thy fear, thy confidence, &c. Eliphaz points out to Job, in these words, the proper refuge of the afflicted; that their trust or confidence should be in God. Is not thy fear thy confidence, &c. that is, “Thy fear of God should be thy confidence.” Houbigant renders it, Was not thy religion thy confidence, thy hope the integrity of thy manners? There is another sense which may be given to the passage, and which Mr. Heath prefers; Is not thy fear thy folly, thy hope, and the integrity of thy ways? That is, “Does not thy fear proceed from some folly and wickedness thou hast been guilty of? Or, if thou art innocent, ought not thy hope to keep pace with thine integrity? For, remember, who ever perished, &c.?” The vau, or conjunction and, as some interpreters judge, should be before thy hope; and then the construction, say they, will be plainer; and thy hope the integrity of thy ways: but there are several examples where the vau is thus postponed, and that with elegance. See Peters.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 4:6 [Is] not [this] thy fear, thy confidence, thy hope, and the uprightness of thy ways?
Ver. 6. ls not this thy fear, thy confidence, &c. ] Or thy folly: q.d. Is not thy religion a mere foolery? and hath not thou rather acted religion, played devotion and the fear of God, than been serious therein? This was a most bitter scoff, a cruel shake, and came near his heart. Like as nothing vexed David more than when they laid his religion in his dish, asking, Where is now thy God? So he. By this alteration that affliction hath wrought in thee, thou mayest easily see what thou art, viz. a very painted hypocrite: hard weather shows what health; empty vessels set near the fire, crack quickly. At the parting way every dog followeth his own master. Afflictio virum arguit, &c. Affliction shows a man, it turns the inside outward, the bottom of the bag upward; bringing that which was at the bottom to the top; as that stick cast into the water made the iron swim, 2Ki 6:6 . Doth it not appear (saith Eliphaz here) that thou hast been merely mercenary, serving God while he prospered thee; and now kicking against him, because he affiicteth thee? See how near this man cometh, saith Mercer, to that first instigation of Satan, Job 1:9 , in hoc Satanae factus minister, herein acting the devil’s part, though unwittingly, as Peter also did, Mat 16:22-23 .
The uprightness of thy ways and thy hope?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Is not . . . ? Figure of speech Erotesis. App-6. The Authorized Version of 1611 reads “confidence; the uprightness of thy ways and thy hope? “First altered in the Cambridge edition of 1638. Name of editor is unknown.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 4:6-11
Job 4:6-11
WHO EVER PERISHED BEING INNOCENT?
“Is not the fear of God thy confidence,
And the integrity of thy ways thy hope?
Remember, I pray thee, who ever perished being innocent?
Or where were the righteous cut off?
According as I have seen, they that plow iniquity,
And sow trouble, reap the same.
By the breath of God they perish,
And by the blast of his anger are they consumed.
The roaring of the lion, and the voice of the fierce lion,
And the teeth of the young lions are broken.
The old lion perisheth for lack of prey,
And the whelps of the lioness are scattered abroad.”
“Whoever perished, being innocent” (Job 4:7)? What a colossal error was this? One must suppose that Eliphaz never heard of Abel. One of the great Biblical proverbs is that one must not yoke the ox with the ass; and some of the most fantastic theological blunders are the result of doing that very thing. Men seize upon some truth, and then yoke it up with some fantastic error. The truth is that God does indeed bless, protect and provide for his people; but there is also a tremendous amount of wickedness in the world that very frequently vents its hatred and destruction against the righteous. Satan, of course, is the implacable foe of all mankind, and especially of the righteous.
“According as I have seen” (Job 4:8). Eliphaz’ theology is here revealed to have been based upon his personal observation. No man’s personal experience and observation constitute any solid ground for his theology. “The true theology rests upon the authority of divine revelation, and not upon limited human observation and speculation. Unfortunately, also, as Job later pointed out, Eliphaz’ observations and statistics were inaccurate (Job 21:17 ff).”
“The fundamental difference between Job and his friends is that they invariably found the cause of misfortune in the unfortunate, and Job, as for himself, found the cause in God.” However the real cause of Job’s terrible misfortune did not lie in either center, but squarely in Satan. The Bible does not reveal whether or not Job ever knew this. The most glorious prayer ever recorded carries that epic line, “Deliver us from the evil one.”
Job 4:10-11 are a rhetorical phase of Eliphaz’ speech, a metaphor, in which the lions are the wicked, and their destruction, God’s inevitable destruction of them. It was true only in the imagination of Eliphaz.
Then, in Job 4:12, Eliphaz introduced that tale about the vision he had; and, as we read it, it reminded us of some of those visions claimed by those prime time TV charlatans. No one could make a bigger mistake than to suppose that God really spoke to Eliphaz in a dream or vision. Commentators differ on just where the vision ends; but we accept the opinion that it was concluded only by the end of this chapter.
E.M. Zerr:
Job 4:5-6. The idea thrown at Job is that he did not have the courage to “take his own medicine.” Is not this thy fear, etc., was a taunt for Job meaning that such was all that his professions of confidence amounted to.
Job 4:7-8. This paragraph exactly states the position of the three friends. Please read my comments on Job 4:1 for explanation of this passage.
Job 4:9-11. The blast of God means the force of God’s acts against the wickedness of men. A lion is strong and hard to overcome, yet it can be done when a greater force comes against him. Job had been a strong force but the blast of God was overcoming him. Lion perisheth for lack of prey is a figure of speech. Just as a strong beast will fail when the prey is gone, so the great professions of Job are coming to nought for lack of God’s favor to keep them in a good showing.
Fuente: Old and New Testaments Restoration Commentary
thy fear: Job 1:1, Job 1:9, Job 1:10, 2Ki 20:3
thy confidence: Job 13:15, Pro 3:26, Pro 14:26
thy hope: Job 17:15, 1Pe 1:13, 1Pe 1:17
the uprightness: Job 1:8, Job 16:17, Job 23:11, Job 23:12, Job 27:5, Job 27:6, Job 29:12-17, Job 31:1-40
Reciprocal: Job 8:6 – thou wert Job 15:4 – castest off Job 19:3 – ye reproached
Fuente: The Treasury of Scripture Knowledge
Job 4:6. Is not this thy fear? &c. We now plainly see what was the nature of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in Gods mercy. Thy present conduct discovers that it was but mere talk and appearance. In thy prosperity it was easy for thee to make a splendid profession of religion; but men are best known by affliction, and this trial now shows what thou art. For now thou castest off thy fear of God, and thy confidence and hope in him, and hast relinquished the integrity of thy ways, which before thou didst seem to hold fast; whereas true piety is uniform and constant, and steadfast in all varieties of condition, and under all trials and temptations.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:6 [Is] not [this] thy {c} fear, thy confidence, thy hope, and the uprightness of thy ways?
(c) He concludes that Job was a hypocrite and had no true fear or trust in God.