Verse-by-Verse Bible Commentary
Job 4:6

Clarke's Commentary

Verse Job 4:6. 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.

Bridgeway Bible Commentary

Eliphaz speaks (4:1-5:27)

The first of the three friends to speak is Eliphaz, who is probably the oldest of the three. He is also the least severe in the accusations brought against Job (4:1-2). He begins by noting that in the past Job comforted others in their troubles, but now that he has troubles himself, his faith has failed. If Job truly honoured God and was upright in his ways, there would be no need for this despondency (3-6). The person who is innocent, argues Eliphaz, need not fear suffering or death. Such calamities are God’s judgment on wrongdoing, and not even the strongest or most defiant person can withstand his judgment (7-11).
Eliphaz now tells of a hair-raising vision he saw one night (12-16). (It becomes clear, as we read Eliphaz’s speeches, that this vision has become for him a standard by which he judges others.) The main point that Eliphaz learnt from his vision was that no person can be righteous before God. If angels, who live in the heavenly realm, are imperfect, how much more imperfect must human beings be who live on the earth (17-19). Their brief lives comes to an inglorious end, like a tent that collapses when its cords are cut (20-21).
According to Eliphaz, it is useless for Job to expect the angels to support his protest against God’s laws (5:1). The person who rebels against God in such bitterness is a fool and will only get himself into more trouble. His house may be destroyed, his sons convicted of lawbreaking, or his fields plundered by raiders (2-5). For Eliphaz, this shows that suffering does not spring up by itself. Suffering is caused by a person’s sin, just as sparks are caused by a fire (6-7).
In summary, Eliphaz’s suggestion is that if he were in Job’s position he would stop complaining and leave the whole matter in God’s hands, for he has infinite wisdom and power (8-10). God blesses the humble and the needy, though he opposes those who think they are clever (11-16). The sufferings God uses to punish and correct people are likened to wounds. He will heal the wounds of those who submit to him (17-18). He will then bless them with protection from famine and from enemies (19-22); wild beasts will not destroy their flocks or herds (23-24); their families will multiply, and they will die contented in old age (25-26). Such is Eliphaz’s advice, based on much research, and he suggests that Job accept it (27).

Coffman's Commentaries on the Bible

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” 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” 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).”Wycliffe Old Testament Commentary, p. 466.

“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.”Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 350. 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.

Barnes' Notes on the Whole Bible

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 יראתך yârê't^ek means doubtless religious fear, veneration, or piety, and is a word synonymous with εὐλάβεια eulabeia, εὐσέβεια 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.

Smith's Bible Commentary

Chapter 4

So Job has made his complaint, and so Eliphaz, his friend who came to comfort him, he said,

If we attempt to talk to you, will you be grieved? [But really after what you've said] who can keep silent? [He said,] Behold, you have instructed many people, you have strengthened weak hands. Your words have held up the person who was falling, and you have strengthened feeble knees. But now when it comes to you, you faint; it touches you, and you are troubled ( Job 4:3-5 ).

Uh-oh, those are nice words to hear, aren't they? From a friend who has come to comfort you in all your misery. "Well, you know, great one you are. You were counseling and lifting up others. Your words held them up and all and you were going around doing this. But now it comes to you, look what happens, man, you faint. You go under."

Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Remember, I pray thee, what innocent man ever perished? ( Job 4:6-7 )

You see, already he's beginning to get the knife out. "Job, you're not innocent. What innocent man ever perished?" Well, let me tell you this. Many innocent men have perished. There's not really good logic to what Eliphaz is saying at all. In fact, the most innocent of all men was crucified. So there really isn't sound wisdom in what Eliphaz is saying. It's just the argumentations of men which often lack real wisdom.

Even as I have seen, they that plow iniquity, and sow wickedness, reap the same ( Job 4:8 ).

So Job, you're just getting what you reap, what you sowed. You're reaping it now. Those that sow iniquity and wickedness, they reap the same.

By the blast of God they perish, and by the breath of his nostrils they are 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 stout lion's whelps are scattered abroad ( Job 4:9-11 ).

Now, he said, he gets all mystic.

Now a thing was secretly brought to me, and my ear received a little of it. In thoughts from the visions of the night, when deep sleep had fallen upon men, Fear came upon me, and trembling, it made all my bones shake. A spirit passed before my face; and the hair on my flesh stood up: And it stood still, but I could not discern the form of it: an image was before my eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly ( Job 4:12-18 ):

So the guy comes off now super spiritual. Have you ever had those people come around super spiritual, you know, when you're in trouble? And you know, visions and dreams and voices of angels, and spirits and all, and this oohh thing, you know. So here is old Eliphaz, "When other men were asleep, a deep sleep in the night, the spirit passed by. I could tell it was there. I couldn't tell the form. Began to speak, you know. He charged his angels with folly."

How much less in those that dwell in houses of clay ( Job 4:19 ),

Interesting and picturesque phrase of our body, a house of clay. But in the New Testament it said, "We have a treasure in this earthen vessel" ( 2 Corinthians 4:7 ). Same thing. In this house of clay there's a fabulous treasure, for God is dwelling in this house of clay. "Know ye not that your body is the temple of the Holy Ghost which is in you?" ( 1 Corinthians 3:16 ) And we have this glorious treasure, he said, in these earthen vessels. That the glory... God has put a lot of treasure in this dumb clay pot in order that the glory will always go to God, not to the clay pot. I'm just the vessel, but I have the capacity to contain the wealthiest treasure in the world, even God will dwell within my life. But it is ridiculous; it is ludicrous to put something of such great value in such a common container. Just a clay pot. But God has done it, that the glory will not be in the vessel but in the contents. Now, it is always pathetic and sad and tragic when the clay pot tries to get the glory and tries to draw attention and glory to itself, rather than to the One who dwells within doing the work. So I love this, it's very picturesque. Men who dwell in houses of clay, talking about our body.

whose foundation is the dust, which are crushed before the moth? They are destroyed from morning to evening: they perish for ever without any regarding it. Doth not their excellency which is in them go away? they die, even without wisdom ( Job 4:19-21 ). "

Dr. Constable's Expository Notes

Eliphaz’s rebuke of Job 4:1-6

Eliphaz began courteously but moved quickly to criticism. He commended Job for having encouraged others in the past, but rebuked him for not encouraging himself in the present. He did not offer encouragement to his distressed friend. It is unclear whether Job 4:6 is an ironic rebuke or a subtle reminder.

Gill's Exposition of 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,

Jeremiah 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 הלא יראתך "adeone nihil pietas tua?" Schultens. d Montanus, Mercerus, Piscator, some in Vatablus; so Ben Gersom and Bar Tzemach. e So some in Michaelis.

Henry's Complete Commentary on the Bible

      1 Then Eliphaz the Temanite answered and said,   2 If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?   3 Behold, thou hast instructed many, and thou hast strengthened the weak hands.   4 Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.   5 But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.   6 Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

      In these verses,

      I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (Job 4:2; Job 4:2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Psalms 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, Lamentations 3:33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.

      II. He exhibits a twofold charge against Job.

      1. As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, Job 4:3-5; Job 4:3-5. And here,

      (1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Hebrews 12:12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong,Isaiah 35:3; Isaiah 35:4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, 1 Corinthians 11:2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove,John 16:8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium ægrotis damus--We all find it easy, when in health, to give good advice to the sick.--Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own know principles? Thou that teachest another to faint, dost thou faint? Romans 2:21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.

      (2.) He upbraids him with his present low-spiritedness, Job 4:5; Job 4:5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, Job 1:11; Job 2:5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere--Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.

      2. As to his general character before this affliction. He charges him with wickedness and false-heartedness, and this article of his charge was utterly groundless and unjust. How unkindly does he banter him, and upbraid him with the great profession of religion he had made, as if it had all now come to nothing and proved a sham (Job 4:6; Job 4:6): "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Does it not all appear now to be a mere pretence? For, hadst thou been sincere in it, God would not thus have afflicted thee, nor wouldst thou have behaved thus under the affliction." This was the very thing Satan aimed at, to prove Job a hypocrite, and disprove the character God had given of him. When he could not himself do this to God, but he still saw and said, Job is perfect and upright, then he endeavoured, by his friends, to do it to Job himself, and to persuade him to confess himself a hypocrite. Could he have gained that point he would have triumphed. Habes confitentem reum--Out of thy own mouth will I condemn thee. But, by the grace of God, Job was enabled to hold fast his integrity, and would not bear false witness against himself. Note, Those that pass rash and uncharitable censures upon their brethren, and condemn them as hypocrites, do Satan's work, and serve his interest, more than they are aware of. I know not how it comes to pass that Job 4:6 is differently read in several editions of our common English Bibles; the original, and all the ancient versions, put thy hope before the uprightness of thy ways. So does the Geneva, and most of the editions of the last translation; but I find one of the first, in 1612, has it, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have that reading: and an edition in 1660 reads it, "Is not thy fear thy confidence, and the uprightness of thy ways thy hope? Does it not appear now that all the religion both of thy devotion and of thy conversation was only in hope and confidence that thou shouldst grow rich by it? Was it not all mercenary?" The very thing that Satan suggested. Is not thy religion thy hope, and are not thy ways thy confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think that that would be thy protection? But thou art deceived." Or, "Would it not have been so? If it had been sincere, would it not have kept thee from this despair?" It is true, if thou faint in the day of adversity, thy strength, thy grace, is small (Proverbs 24:10); but it does not therefore follow that thou hast no grace, no strength at all. A man's character is not to be taken from a single act.