TEXT — Mark 7: 1–8, 14–15, 21–23 — Laws Human and Divine
Disciples with Unwashed Hands
1 Now when the Pharisees gathered together to him, with some of the scribes, who had come from Jerusalem, 2 they saw that some of his disciples ate with hands defiled, that is, unwashed. 3 (For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; 4 and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.
Pharisees ask ‘Why?’
5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?”
Precepts of Men
6 And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honours me with their lips, but their heart is far from me; 7 in vain do they worship me, teaching as doctrines the precepts of men.’ 8 You leave the commandment of God, and hold fast the tradition of men.”
Evil Comes from the Heart
14 And he called the people to him again, and said to them, “Hear me, all of you, and understand: 15 there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him.” 21 For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, 22 coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a man.”
EXPLANATION
Introduction
The Gospel readings for Year B are taken from St. Mark’s Gospel. However, when we should have been listening to his account of the multiplication of five loaves and two fish to feed 5,000 men, we had a series of five readings from John’s Gospel, Chapter 6, including the fourth evangelist’s account of that same miracle. We now resume reading from Mark.
1 Now when the Pharisees gathered together to him, with some of the scribes, who had come from Jerusalem, 2 they saw that some of his disciples ate with hands defiled, that is, unwashed.
“Now when the Pharisees gathered together to him” — The word “Pharisee” means to ‘keep separate’. They were a group of Jewish people who wanted to keep all Jews separate from Gentiles or non–Jews whom they considered were not as blessed by God as they, the Pharisees, were. They were not Jewish priests; and many of them were very uneducated. Their aim was to observe the Torah or divine Law of the Old Testament as perfectly as humanly possible. To accomplish this they drew up extra laws and regulations, 613 altogether. It was impossible for the ordinary person to even know these rules, much less observe them. The adherence to these rules for the Pharisees became more important than observing the Torah.
“gathered together to him” — Jesus was in Galilee. The Pharisees who were present were most likely local.
“with some of the scribes, who had come from Jerusalem,” — The scribes were stronger than the Pharisees in opposing Jesus. They were the teachers or doctors of the Law contained in the Old Testament. Most were Pharisees and were the leaders of the Pharisee party.
“who had come from Jerusalem” — This was not the first time that the scribes had come on a fact–finding mission, sent by the priests in Jerusalem, and had pronounced Jesus to be insane (Mk. 3: 22).
The mention of “Jerusalem” had the added implication that the centre of opposition to Jesus was located there and it would culminate in his crucifixion and death.
“they saw that some of his disciples ate with hands defiled, that is, unwashed” — The scribes referred to the disciples, not to Jesus (see also Mk. 2: 18, 24).
It was some, not all, disciples who did not wash before meals and so ate with “defiled” hands. The Jewish Law required the priests to wash their hands before official acts (Ex. 30:17ff; 40: 13; Lv. 22: 1–16; 30: 19; 15: 13). Many pious Jews followed this practice. The Pharisees imposed it as a law on all.
The word “defiled” expresses the central theme of Mk. 7: 1–23, occurring six times: verses 2. 5. 15. 18. 20 and 23.
3 (For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; 4 and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.)
Mark adds in brackets verses 3 and 4 as an explanation for Gentile readers for whom he wrote.
“(For the Pharisees, and all the Jews” — Writing for Gentiles in Rome, Mark did not wish to distinguish the devout and not so devout Jews, many of whom observed the traditional oral prescriptions and many did not.
“do not eat unless they wash their hands, observing the tradition of the elders” — The “tradition of the elders” refers to man–made laws that were added to the Torah or Jewish divine law. The Pharisees regarded the binding force of both to be equal.
“and when they could from the market place” — where they could have been in contact with unclean persons, including Gentiles, or things, especially forbidden food.
“they do not eat unless they purify themselves” — The Greek adds ‘to the wrist’, or ‘with a cupped fist’, to indicate the amount of water to be used for this ritual cleansing. Water was a very scarce commodity. The RSV translation, used here, omits this.
“observing the tradition of the elders” — This tradition, which had come for four or five centuries in the past, was the unwritten law observed by the Pharisees. At the time of Jesus they had 613 of these regulations or traditions, all equally binding and of the same gravity.
“there are many other traditions which they observe, the washing of cups and pots and vessels of bronze) — It is thought that these three items were added to show how ridiculous the Pharisees were in making so many minor regulations.
5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?”
“And the Pharisees and the scribes asked him, ‘Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?’” — Since Chapter 2 the Pharisees have been finding fault with Jesus and the disciples: for eating with sinners which defiled them (Mk. 2: 15–17), for not fasting (Mk. 2: 18–22), for breaking the Sabbath by eating corn (Mk. 2: 23–28). In Mk. 3: 22–30 they accused Jesus of being in the power of Beelzebul and having an unclean spirit.
This present objection “eating with hands defiled” (ritual purifications) makes clear that the main protest of the Pharisees is that Jesus and the disciples do not “live according to the tradition of the elders”, the man–made prescriptions.
6 And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honours me with their lips, but their heart is far from me; 7 in vain do they worship me, teaching as doctrines the precepts of men.’ 8 You leave the commandment of God, and hold fast the tradition of men.”
“And he said to them: Well did Isaiah prophesy of you hypocrites” — In his reply, Jesus first quotes Isaiah.
“you hypocrites” — A hypocrite was a person who carried a mask before his face to indicate that he was an actor. One who tried to impress that he was something other than he really was, could be described as a hypocrite. The word did not necessarily have a pejorative sense. Many of the Pharisees were sincere individuals who sought to raise all people to the heights of sanctity and observance of God’s law. In their zeal they often went too far in deciding what were the basic necessities. Many were self–righteous.
“as it is written” — Jesus now quotes sacred scripture, not a human authority of elders. For the Jewish people, the Law of Moses or Torah, even today, means two things: the Ten Commandments and the first five books of the Old Testament
“‘This people honours me with their lipsbut their heart is far from me’” — They pay lip service to God but do not love him.
“in vain do they worship me, teaching as doctrines the precepts of men.’” — Jesus declares that these oral traditions from the past, which are not recorded in the Bible, cannot be placed on the same footing as the Ten Commandments. These human prescriptions cannot be regarded as essential religious practices.
“You leave the commandment of God, and hold fast the tradition of men.” — This is Jesus’ reply to the Pharisees: they have little or no regard for God’s commandments but regard their own man–made laws as more important. In verses 9–13 which are not included in the Gospel Reading, Jesus gives an example of how they do not observe a particular commandment (the fourth). The Catechism of the Catholic Church states: “with divine authority, he disavowed certain human traditions of the Pharisees that were ‘making void the word of God’” (CCC, 581).
14 And he called the people to him again, and said to them, “Hear me, all of you, and understand: 15 there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him.”
“And he called the people to him again” — This is a new phase in the controversy. To this point Jesus was talking to the Pharisees and scribes about purification before eating. Now the people are brought into the conversation. It is not stated if the Pharisees and scribes are part of those listening to Jesus.
“and said to them, ‘Hear me, all of you, and understand’” — This is a very solemn call for attention and comprehension of what Jesus will say in instruction.
Jesus says three things: he asks that they listen to him: he is speaking with authority.
Second, he says “all of you”. What he is about to teach is not for disciples or religious people only but for everyone. He is addressing “the people”.
Third, they are to “understand”. What he will teach is a revelation and so needs their attention, reflection and acceptance.
The discussion had centered on defilement and ritual purification. Now Jesus will address the question: what is the source of defilement? He will distinguish ritual defilement which is external and moral defilement which is internal.
“‘there is nothing outside a man which by going into him can defile him’” — While this may seem understandable to us, it was a surprise for Jews who had so many regulations about many foods which they were forbidden to eat.
“but the things which come out of a man are what defile him” — Examples are given in verses 21–23 which follow.
21 For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, 22 coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a man.”
The verse in the Gospel Reading previous to this one is verse 15. Verse 17 (not included here) explains why it is claimed that the two verses which follow are addressed to his disciples in the house where he frequently goes to give them a deeper explanation (v. 17).
“from within, out of the heart of man” — In verse 6, Jesus had said that “their hearts are far from me”. Now he points out that the heart is the source of evil. Ritual purifications cannot make a person holy. It is from what is in the heart, which should be close to God, that good and evil emerge.
A list of twelve evils follow, the first six are plural and the second six are singular, though the translation in English does not show this distinction.
The meaning of these twelve words is in brackets and correct case, as follows:
“evil thoughts (evil designs) [such as the following twelve examples:], fornication (sexual immoralities), theft (thefts), murder (murders), adultery (adulteries), coveting (forms of greed), wickedness (malicious acts), deceit (deceit), licentiousness (promiscuity), envy (literally: the evil eye), slander (blasphemy), pride (arrogance), foolishness (literally: folly, that is, acting without moral judgement)”.
APPLICATION
What does this passage tell us about Jesus? This is the question that must be asked about every Gospel passage. The four Gospels give us the “Good News” that Jesus came to reveal his Father’s love for us. Mark’s Gospel opens with the words, “The beginning of the gospel of Jesus Christ, the Son of God” (Mk. 1: 1). In today’s passage Jesus reveals himself as the authoritative interpreter of the Law.
The big question in the early Church was the integration of Gentile converts. What were their obligations? How much of the Jewish religion, regarding the prescriptions that had developed over the centuries, were these converts obliged to observe. Circumcision was a major obstacle. Sharing meals with Gentiles was another. And what about the 613 prescriptions drawn up over the centuries by the Scribes and Pharisees? Today’s Gospel gives Jesus’ authoritative answer.
When God made his covenant with the People of Israel by which they became his Chosen People (“I will be your God; you will be my People”) he gave the Ten Commandments as the sign they would observe to show that they accepted the covenant. As time moved on many felt that they were not doing enough and they wanted to be really holy because God had said, “be holy, for I am holy” (Lv. 11: 44; 19: 2). They asked themselves, ‘what more can I do to guarantee that my worship of God is acceptable?’ That explains why over the years they ended up with 613 precepts that they composed. These were so many few could even know them, much less implement them. Religion became a great burden. A varied interpretation and application of these prescriptions grew up. This also applied to the Ten Commandment. Religion developed into an observance of all these laws and God was in danger of being left out! By its definition, ‘religion’ is about one’s relationship with God.
Jesus arrived on the scene and crowds flocked to him. The Scribes and Pharisees objected to any leader other than themselves so they observed him and his disciples and found fault. This was good as it clarified certain issues by either giving a fresh interpretation to an old law or by introducing a new teaching. Today’s Gospel reading records one of these controversies, a major problem especially for the early Church. And it reveals Jesus as an authoritative interpreter of God’s Law.
First, he abrogates the application of many Old Testament rules and regulations concerning foods that the people should not eat.
Second, he restores the true and genuine meaning of the Law and its application. Mere external observances do not constitute religion and authentic worship.
Third, he teaches that holiness depends on purity of heart: if the heart is holy, the person is holy; if the heart is unclean in God’s sight, the person is unclean. Outward observances do not constitute religion. This means that it is moral purity which is essential, not external observances.
Fourth, he indicates that conversion of heart is the first step towards holiness. It is through the heart that a person is close to God.
Commentary on the 22nd Sunday of the year (B) 30th August 2015
TEXT — Mark 7: 1–8, 14–15, 21–23 — Laws Human and Divine
Disciples with Unwashed Hands
1 Now when the Pharisees gathered together to him, with some of the scribes, who had come from Jerusalem, 2 they saw that some of his disciples ate with hands defiled, that is, unwashed. 3 (For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; 4 and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.
Pharisees ask ‘Why?’
5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?”
Precepts of Men
6 And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honours me with their lips, but their heart is far from me; 7 in vain do they worship me, teaching as doctrines the precepts of men.’ 8 You leave the commandment of God, and hold fast the tradition of men.”
Evil Comes from the Heart
14 And he called the people to him again, and said to them, “Hear me, all of you, and understand: 15 there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him.” 21 For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, 22 coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a man.”
EXPLANATION
Introduction
The Gospel readings for Year B are taken from St. Mark’s Gospel. However, when we should have been listening to his account of the multiplication of five loaves and two fish to feed 5,000 men, we had a series of five readings from John’s Gospel, Chapter 6, including the fourth evangelist’s account of that same miracle. We now resume reading from Mark.
1 Now when the Pharisees gathered together to him, with some of the scribes, who had come from Jerusalem, 2 they saw that some of his disciples ate with hands defiled, that is, unwashed.
“Now when the Pharisees gathered together to him” — The word “Pharisee” means to ‘keep separate’. They were a group of Jewish people who wanted to keep all Jews separate from Gentiles or non–Jews whom they considered were not as blessed by God as they, the Pharisees, were. They were not Jewish priests; and many of them were very uneducated. Their aim was to observe the Torah or divine Law of the Old Testament as perfectly as humanly possible. To accomplish this they drew up extra laws and regulations, 613 altogether. It was impossible for the ordinary person to even know these rules, much less observe them. The adherence to these rules for the Pharisees became more important than observing the Torah.
“gathered together to him” — Jesus was in Galilee. The Pharisees who were present were most likely local.
“with some of the scribes, who had come from Jerusalem,” — The scribes were stronger than the Pharisees in opposing Jesus. They were the teachers or doctors of the Law contained in the Old Testament. Most were Pharisees and were the leaders of the Pharisee party.
“who had come from Jerusalem” — This was not the first time that the scribes had come on a fact–finding mission, sent by the priests in Jerusalem, and had pronounced Jesus to be insane (Mk. 3: 22).
The mention of “Jerusalem” had the added implication that the centre of opposition to Jesus was located there and it would culminate in his crucifixion and death.
“they saw that some of his disciples ate with hands defiled, that is, unwashed” — The scribes referred to the disciples, not to Jesus (see also Mk. 2: 18, 24).
It was some, not all, disciples who did not wash before meals and so ate with “defiled” hands. The Jewish Law required the priests to wash their hands before official acts (Ex. 30:17ff; 40: 13; Lv. 22: 1–16; 30: 19; 15: 13). Many pious Jews followed this practice. The Pharisees imposed it as a law on all.
The word “defiled” expresses the central theme of Mk. 7: 1–23, occurring six times: verses 2. 5. 15. 18. 20 and 23.
3 (For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; 4 and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.)
Mark adds in brackets verses 3 and 4 as an explanation for Gentile readers for whom he wrote.
“(For the Pharisees, and all the Jews” — Writing for Gentiles in Rome, Mark did not wish to distinguish the devout and not so devout Jews, many of whom observed the traditional oral prescriptions and many did not.
“do not eat unless they wash their hands, observing the tradition of the elders” — The “tradition of the elders” refers to man–made laws that were added to the Torah or Jewish divine law. The Pharisees regarded the binding force of both to be equal.
“and when they could from the market place” — where they could have been in contact with unclean persons, including Gentiles, or things, especially forbidden food.
“they do not eat unless they purify themselves” — The Greek adds ‘to the wrist’, or ‘with a cupped fist’, to indicate the amount of water to be used for this ritual cleansing. Water was a very scarce commodity. The RSV translation, used here, omits this.
“observing the tradition of the elders” — This tradition, which had come for four or five centuries in the past, was the unwritten law observed by the Pharisees. At the time of Jesus they had 613 of these regulations or traditions, all equally binding and of the same gravity.
“there are many other traditions which they observe, the washing of cups and pots and vessels of bronze) — It is thought that these three items were added to show how ridiculous the Pharisees were in making so many minor regulations.
5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?”
“And the Pharisees and the scribes asked him, ‘Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?’” — Since Chapter 2 the Pharisees have been finding fault with Jesus and the disciples: for eating with sinners which defiled them (Mk. 2: 15–17), for not fasting (Mk. 2: 18–22), for breaking the Sabbath by eating corn (Mk. 2: 23–28). In Mk. 3: 22–30 they accused Jesus of being in the power of Beelzebul and having an unclean spirit.
This present objection “eating with hands defiled” (ritual purifications) makes clear that the main protest of the Pharisees is that Jesus and the disciples do not “live according to the tradition of the elders”, the man–made prescriptions.
6 And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honours me with their lips, but their heart is far from me; 7 in vain do they worship me, teaching as doctrines the precepts of men.’ 8 You leave the commandment of God, and hold fast the tradition of men.”
“And he said to them: Well did Isaiah prophesy of you hypocrites” — In his reply, Jesus first quotes Isaiah.
“you hypocrites” — A hypocrite was a person who carried a mask before his face to indicate that he was an actor. One who tried to impress that he was something other than he really was, could be described as a hypocrite. The word did not necessarily have a pejorative sense. Many of the Pharisees were sincere individuals who sought to raise all people to the heights of sanctity and observance of God’s law. In their zeal they often went too far in deciding what were the basic necessities. Many were self–righteous.
“as it is written” — Jesus now quotes sacred scripture, not a human authority of elders. For the Jewish people, the Law of Moses or Torah, even today, means two things: the Ten Commandments and the first five books of the Old Testament
“‘This people honours me with their lips but their heart is far from me’” — They pay lip service to God but do not love him.
“in vain do they worship me, teaching as doctrines the precepts of men.’” — Jesus declares that these oral traditions from the past, which are not recorded in the Bible, cannot be placed on the same footing as the Ten Commandments. These human prescriptions cannot be regarded as essential religious practices.
“You leave the commandment of God, and hold fast the tradition of men.” — This is Jesus’ reply to the Pharisees: they have little or no regard for God’s commandments but regard their own man–made laws as more important. In verses 9–13 which are not included in the Gospel Reading, Jesus gives an example of how they do not observe a particular commandment (the fourth). The Catechism of the Catholic Church states: “with divine authority, he disavowed certain human traditions of the Pharisees that were ‘making void the word of God’” (CCC, 581).
14 And he called the people to him again, and said to them, “Hear me, all of you, and understand: 15 there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him.”
“And he called the people to him again” — This is a new phase in the controversy. To this point Jesus was talking to the Pharisees and scribes about purification before eating. Now the people are brought into the conversation. It is not stated if the Pharisees and scribes are part of those listening to Jesus.
“and said to them, ‘Hear me, all of you, and understand’” — This is a very solemn call for attention and comprehension of what Jesus will say in instruction.
Jesus says three things: he asks that they listen to him: he is speaking with authority.
Second, he says “all of you”. What he is about to teach is not for disciples or religious people only but for everyone. He is addressing “the people”.
Third, they are to “understand”. What he will teach is a revelation and so needs their attention, reflection and acceptance.
The discussion had centered on defilement and ritual purification. Now Jesus will address the question: what is the source of defilement? He will distinguish ritual defilement which is external and moral defilement which is internal.
“‘there is nothing outside a man which by going into him can defile him’” — While this may seem understandable to us, it was a surprise for Jews who had so many regulations about many foods which they were forbidden to eat.
“but the things which come out of a man are what defile him” — Examples are given in verses 21–23 which follow.
21 For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, 22 coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a man.”
The verse in the Gospel Reading previous to this one is verse 15. Verse 17 (not included here) explains why it is claimed that the two verses which follow are addressed to his disciples in the house where he frequently goes to give them a deeper explanation (v. 17).
“from within, out of the heart of man” — In verse 6, Jesus had said that “their hearts are far from me”. Now he points out that the heart is the source of evil. Ritual purifications cannot make a person holy. It is from what is in the heart, which should be close to God, that good and evil emerge.
A list of twelve evils follow, the first six are plural and the second six are singular, though the translation in English does not show this distinction.
The meaning of these twelve words is in brackets and correct case, as follows:
“evil thoughts (evil designs) [such as the following twelve examples:], fornication (sexual immoralities), theft (thefts), murder (murders), adultery (adulteries), coveting (forms of greed), wickedness (malicious acts), deceit (deceit), licentiousness (promiscuity), envy (literally: the evil eye), slander (blasphemy), pride (arrogance), foolishness (literally: folly, that is, acting without moral judgement)”.
APPLICATION
What does this passage tell us about Jesus? This is the question that must be asked about every Gospel passage. The four Gospels give us the “Good News” that Jesus came to reveal his Father’s love for us. Mark’s Gospel opens with the words, “The beginning of the gospel of Jesus Christ, the Son of God” (Mk. 1: 1). In today’s passage Jesus reveals himself as the authoritative interpreter of the Law.
The big question in the early Church was the integration of Gentile converts. What were their obligations? How much of the Jewish religion, regarding the prescriptions that had developed over the centuries, were these converts obliged to observe. Circumcision was a major obstacle. Sharing meals with Gentiles was another. And what about the 613 prescriptions drawn up over the centuries by the Scribes and Pharisees? Today’s Gospel gives Jesus’ authoritative answer.
When God made his covenant with the People of Israel by which they became his Chosen People (“I will be your God; you will be my People”) he gave the Ten Commandments as the sign they would observe to show that they accepted the covenant. As time moved on many felt that they were not doing enough and they wanted to be really holy because God had said, “be holy, for I am holy” (Lv. 11: 44; 19: 2). They asked themselves, ‘what more can I do to guarantee that my worship of God is acceptable?’ That explains why over the years they ended up with 613 precepts that they composed. These were so many few could even know them, much less implement them. Religion became a great burden. A varied interpretation and application of these prescriptions grew up. This also applied to the Ten Commandment. Religion developed into an observance of all these laws and God was in danger of being left out! By its definition, ‘religion’ is about one’s relationship with God.
Jesus arrived on the scene and crowds flocked to him. The Scribes and Pharisees objected to any leader other than themselves so they observed him and his disciples and found fault. This was good as it clarified certain issues by either giving a fresh interpretation to an old law or by introducing a new teaching. Today’s Gospel reading records one of these controversies, a major problem especially for the early Church. And it reveals Jesus as an authoritative interpreter of God’s Law.
First, he abrogates the application of many Old Testament rules and regulations concerning foods that the people should not eat.
Second, he restores the true and genuine meaning of the Law and its application. Mere external observances do not constitute religion and authentic worship.
Third, he teaches that holiness depends on purity of heart: if the heart is holy, the person is holy; if the heart is unclean in God’s sight, the person is unclean. Outward observances do not constitute religion. This means that it is moral purity which is essential, not external observances.
Fourth, he indicates that conversion of heart is the first step towards holiness. It is through the heart that a person is close to God.