Having listed all seven qualities that a person must possess in order to be relied upon and trusted, the author now explains that these qualities are only to be found in G‑d, and that, as such, we must place our trust in Him, and in no one else:

When we examine these seven conditions, we will not find them at all in any of the creations. However, we will find all of them in the Creator, may He be exalted.

וְכַאֲשֶׁר נַחְקוֹר עַל אֵלֶּה הַשִּׁבְעָה תְּנָאִים, לֹא נִמְצָאֵם כְּלָל בַּבְּרוּאִים, וְנִמְצָאֵם כֻּלָּם בַּבּוֹרֵא יִתְעַלֶּה.

Now, the author goes through the above qualities and quotes verses that support that G‑d possesses these qualities:

1) The fact that G‑d has compassion for His creations is supported by Scripture, as it is written (Psalms 103:8): The L-rd is merciful and gracious. And as it says (Jonah 4:11): Now should I not take pity on Nineveh, the great city?

שֶׁהוּא מְרַחֵם עַל בְּרִיּוֹתָיו, כְּמוֹ שֶׁכָּתוּב "רַחוּם וְחַנּוּן ה'" (תהלים קג, ח), וְאָמַר "וַאֲנִי לֹא אָחוּס עַל נִינְוֵה הָעִיר הַגְּדוֹלָה" (יונה ד, יא).

2) The fact that G‑d does not ignore those He cares for is supported by Scripture, as it is written (Psalms 121:4): Behold the Guardian of Israel will neither slumber nor sleep.

וְשֶׁאֵינוֹ מִתְעַלֵּם, כְּמוֹ שֶׁכָּתוּב "הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל" (תהלים קכא, ד).

3) The fact that G‑d is all-knowing and invincible is supported by Scripture, as it is written (Job 9:4): He is wise in heart and mighty in strength; who hardened his heart against Him and remained whole? And as it says (I Chronicles 29:11): Yours, O L-rd, is the greatness, the might, the glory, and the victory. And as it says (Zephaniah 3:17): The L-rd, your G‑d, is in your midst, a mighty One Who will save.

וְשֶׁהוּא חָכָם וְלֹא יְנֻצַּח, כְּמוֹ שֶׁכָּתוּב "חֲכַם לֵבָב וְאַמִּיץ כֹּחַ, מִי הִקְשָׁה אֵלָיו וַיִּשְׁלָם" (איוב ט, ד), וְאָמַר "לְךָ ה' הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד" (דברי הימים א' כט, יא), וּכְתִיב "ה' אֱלֹהַיִךְ בְּקִרְבֵּךְ גִּבּוֹר יוֹשִׁיעַ" (צפניה ג, יז).

4) The fourth quality—a person who is being trusted must know what is best for the one he is helping—is not explicitly listed by the author in regards to G‑d.

The fourth quality, etc. Commentaries explain that this quality—that G‑d knows what is best for His creations—is actually included in the author’s explanation of the third quality, where he wrote “that G‑d is all knowing,” and supported by the first half of the verse in Job cited above, which states He is wise in heart, referring to the fact that G‑d knows what is best for a person (Nedar Bakodesh, and Rav Naftali quoted by Marpei Lanefesh). Alternatively, it is readily understood that no being other than G‑d can know what is best for another person. Therefore, the author found it unnecessary to bring a verse to support this concept (Marpei Lanefesh). Tov Halevanon writes that the verse in Zephaniah, G‑d is in your midst, etc., refers to the fact that G‑d is, so to speak, to be found in the midst of each person and knows what is best for him.

bottom line
G‑d has been good to you in the past, and He is worthy of your strong trust in Him.

5) The fact that G‑d is the only one Who takes care of the person, from the beginning of his formation and development, is supported by Scripture, as it says (Deuteronomy 32:6): Is He not your Father, your Master? He has made you and established you. And as it says (Psalms 71:6): I relied on You from birth; from my mother’s womb You drew me. And as it says (Job 10:10): Did You not pour me like milk and curdle me like cheese? And the rest of the matter, which is elaborated in the verses there until the end of the chapter, extolling the kindness G‑d performs for a person from the beginning of his formation through his entire life.

וְשֶׁהוּא מִתְיַחֵד בְּהַנְהָגַת הָאָדָם מִתְּחִלַּת עִנְיָנוֹ וְהַתְחָלַת גִּדּוּלוֹ, כְּמוֹ שֶׁנֶּאֱמַר "הֲלוֹא הוּא אָבִיךָ קָנֶךָ, הוּא עָשְׂךָ וַיְכֹנְנֶךָ" (דברים לב, ו), וְאָמַר "עָלֶיךָ נִסְמַכְתִּי מִבֶּטֶן, מִמְּעֵי אִמִּי אַתָּה גוֹזִי" (תהלים עא, ו), וְאָמַר "הֲלֹא כֶחָלָב תַּתִּיכֵנִי וְכַגְּבִינָה תַּקְפִּיאֵנִי" (איוב י, י), וּשְׁאָר הָעִנְיָן.

6) The fact that the things that benefit him as well as harm him are not in the domain of any man, but solely in the hands of the Creator, may He be exalted, is supported by Scripture, as it says (Lamentations 3:37-38): Who has commanded and it came to pass, unless the L-rd ordained it? By the command of the Most High, neither good nor evil come. And as it says (Isaiah 40:8): The grass shall dry out, the blossom shall wilt, but the word of our G‑d shall last forever. And as it says in the preceding verse (ibid. 7): Behold, the people are grass. This concept has already been clarified sufficiently in the third gate of this book, The Gate of the Service of G‑d.

וְשֶׁתּוֹעַלְתּוֹ וְהֶזֵּקוֹ אֵינָם בִּרְשׁוּת אָדָם כִּי אִם בְּיַד הַבּוֹרֵא יִתְעַלֶּה לְבַדּוֹ, כְּמוֹ שֶׁנֶּאֱמַר "מִי זֶה אָמַר וַתֶּהִי אֲדֹנָי לֹא צִוָּה, מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב" (איכה ג, לז־לח), וְאָמַר "יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר אֱלֹהֵינוּ יָקוּם לְעוֹלָם" (ישעיה מ, ח), וְאָמַר "אָכֵן חָצִיר הָעָם" (ישעיה מ, ז). וּכְבָר הִתְבָּרֵר הָעִנְיָן הַזֶּה בַּמַּאֲמָר הַשְּׁלִישִׁי מִן הַסֵּפֶר הַזֶּה בְּמַה שֶּׁיֵּשׁ בּוֹ דַּי.

Neither good nor evil come. The author understands this verse to mean that neither the good nor evil decrees of G‑d can be changed by anyone other than G‑d.

Behold, the people are grass. This verse is cited to explain that the word grass in the first verse also refers to mankind.

The Gate of the Service of G‑d. See Chapter 8 (Nedar Bakodesh).

7) The fact that G‑d’s goodwill extends to all, and His kindness envelops each and every creation, is supported by Scripture, as it says (Psalms 145:9): The L-rd is good to all, and His mercies are on all His works. And as it says (Psalms 136:25): Who gives bread to all flesh, for His kindness is eternal. And as it says (Psalms 145:16): You open Your hand and satisfy every living thing with its desire.

וְשֶׁנְּדִיבוּתוֹ כּוֹלֶלֶת וְחַסְדּוֹ סוֹבֵב, כְּמוֹ שֶׁנֶּאֱמַר "טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו" (תהלים קמה, ט), וְאָמַר "נֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ" (תהלים קלו, כה), וְאָמַר "פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן" (תהלים קמה, טז).

The author now continues by saying that, in truth, no proof is necessary to demonstrate that only G‑d possesses these seven qualities, because this can be concluded by reason alone:

Intellect dictates that all these seven qualities are possessed by the Creator alone and not by any other creations.

וְהַשֵּׂכֶל גּוֹזֵר בְּהִקָּבֵץ אֵלֶּה הַשִּׁבְעָה עִנְיָנִים בַּבּוֹרֵא יִתְעַלֶּה מִבִּלְתִּי הַנִּבְרָאִים,

If so, why did the author quote all of the above verses?

I brought these verses from Scripture merely so that through them one will be able to remember the seven qualities.

לָכֵן הֵבֵאתִי אֵלּוּ הַפְּסוּקִים מִן הַכָּתוּב לְזִכָּרוֹן בִּלְבָד.

One may erroneously think that these verses are quoted as proof that G‑d possesses these qualities. Therefore, the author explains that he quoted the verses simply as a means to remember these seven qualities.

As a means to remember these seven qualities. Were the verses to serve as proof that G‑d possesses all these qualities, the author would have quoted more verses. The reason why only these verses were quoted was simply a way to remind oneself of the seven qualities. A person who familiarizes himself with these verses can easily call to mind these seven qualities of G‑d and arouse his trust in Him (Pat Lechem).

According to Chasidic philosophy, G‑d is above any type of human understanding and definition. G‑d is the Creator of human intellect and reason, and He is therefore not bound by it. This leads to the following conclusion:

We can only know about G‑d through what He has transmitted and revealed to us about Himself in Scripture. Therefore, the basis of all understanding of G‑d is Scripture, and only then can we begin to intellectually process it.

This is the reason why Rambam, in the first chapter of his Mishneh Torah, Laws of the Foundations of Torah, cites a verse to express G‑d’s true existence after clearly proving His existence through logic—since reason alone cannot accurately describe the nature of G‑d (Likkutei Sichot, vol. 27, p. 252).

The Seven Qualities that Foster Trust in G‑d
1 Compassionate and Loving G‑d loves you; He wants your good.
2 Attentive G‑d will not go to sleep; He will get the job done.
3 Almighty No one and nothing can stop G‑d from fulfilling His wishes.
4 All-Knowing G‑d will ensure that all outcomes are good.
5 Exclusive Care G‑d has always exclusively taken care of you; He won’t stop.
6 In His Hands It is only G‑d Who can get things done.
7 Generous and Kind Don’t worry whether you are deserving—G‑d is generous.
bottom line
G‑d is the Creator of human intellect and reason, and He is therefore not bound by it.