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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 30:18–26. His three-level outline is real structure in the source text, so it is rendered as structure.
The closing words of the foregoing paragraph (You shall be left as a beacon upon a mountain) some understand as a promise that a remnant of them should be reserved as monuments of mercy; and here the prophet tells them what good times should succeed these calamities. Or the first words in this paragraph may be read by way of antithesis, Notwithstanding this, yet will the Lord wait that he may be gracious. The prophet, having shown that those who made Egypt their confidence would be ashamed of it, here shows that those who sat still and made God alone their confidence would have the comfort of it. It is matter of comfort to the people of God, when the times are very bad, that all will be well yet, well with those that fear God, when we say to the wicked, It shall be ill with you.
I.God will be gracious to them and will have mercy on them.
This is the foundation of all good. If we find favour with God, and he have mercy upon us, we shall have comfort according to the time that we have been afflicted.
1.The mercy in store for them is very affectingly expressed. (1.) "He will wait to be gracious (Isa 30:18); he will wait till you return to him and seek his face, and then he will be ready to meet you with mercy. He will wait, that he may do it in the best and fittest time, when it will be most for his glory, when it will come to you with the most pleasing surprise. He will continually follow you with his favours, and not let slip any opportunity of being gracious to you." (2.) "He will stir up himself to deliver you, will be exalted, will be raised up out of his holy habitation (Zac 2:13), that he may appear for you in more than ordinary instances of power and goodness; and thus he will be exalted, that is, he will glorify his own name. This is what he aims at in having mercy on his people." (3.) He will be very gracious (Isa 30:19), and this in answer to prayer, which makes his kindness doubly kind: "He will be gracious to thee, at the voice of thy cry, the cry of thy necessity, when that is most urgent - the cry of thy prayer, when that is most fervent. When he shall hear it, there needs no more; at the first word he will answer thee, and say, Here I am." Herein he is very gracious indeed. In particular, [1.] Those who were disturbed in the possession of their estates shall again enjoy them quietly. When the danger is over the people shall dwell in Zion, at Jerusalem, as they used to do; they shall dwell safely, free from the fear of evil. [2.] Those who were all in tears shall have cause to rejoice, and shall weep no more; and those who dwell in Zion, the holy city, will find enough there to wipe away tears from their eyes.
2.This is grounded upon two great truths:
(1.)That the Lord is a God of judgment; he is both wise and just in all the disposals of his providence, true to his word and tender of his people. If he correct his children, it is with judgment (Jer 10:24), with moderation and discretion, considering their frame. We think we may safely refer ourselves to a man of judgment; and shall we not commit our way to a God of judgment?
(2.)That therefore all those are blessed who wait for him, who not only wait on him with their prayers, but wait for him with their hopes, who will not take any indirect course to extricate themselves out of their straits, or anticipate their deliverance, but patiently expect God's appearances for them in his own way and time. Because God is infinitely wise, those are truly happy who refer their cause to him.
II.They shall not again know the want of the means of grace, Isa 30:20, Isa 30:21. Here,
1.It is supposed that they might be brought into straits and troubles after this deliverance was wrought for them. It was promised (Isa 30:19), that they should weep no more and that God would be gracious to them; and yet here it is taken for granted that God may give them the bread of adversity and the water of affliction, prisoners' fare (Kg1 22:27), coarse and sorry food, such as the poor use. When one trouble is over we know not how soon another may succeed; and we may have an interest in the favour of God, and such consolations as are sufficient to prohibit weeping, and yet may have bread of adversity given us to eat and water of affliction to drink. Let us therefore not judge of love or hatred by what is before us.
2.It is promised that their eyes should see their teachers, that is, that they should have faithful teachers among them, and should have hearts to regard them and not slight them as they had done; and then they might the better be reconciled to the bread of adversity and the water of affliction. It was a common saying among the old Puritans, Brown bread and the gospel are good fare. A famine of bread is not so great a judgment as a famine of the word of God, Amo 8:11, Amo 8:12. It seems that their teachers had been removed into corners (probably being forced to shift for their safety in the reign of Ahaz), but it shall be so no more. Veritas non quaerit angulos - Truth seeks no corners for concealment. But the teachers of truth may sometimes be driven into corners for shelter; and it goes ill with the church when it is so, when the woman with her crown of twelve stars is forced to flee into the wilderness (Rev 12:6), when the prophets are hidden by fifty in a cave, Kg1 18:4. But God will find a time to call the teachers out of their corners again, and to replace them in their solemn assemblies, which shall see their own teachers, the eyes of all the synagogue being fastened on them, Luk 4:20. And it will be the more pleasing because of the restraint they have been for some time under, as light out of darkness, as life from the dead. To all that love God and their own souls this return of faithful teachers out of their corners, especially with a promise that they shall not be removed into corners any more, is the most acceptable part of any deliverance, and has comfort enough in it to sweeten even the bread of adversity and the water of affliction. But this is not all:
3.It is promised that they shall have the benefit, not only of the public ministry, but of private and particular admonition and advice (Isa 30:21): "Thy ears shall hear a word behind thee, calling after thee as a man calls after a traveller that he sees going out of his road." Observe, (1.) Whence this word shall come - from behind thee, from some one whom thou dost not see, but who sees thee. "Thy eyes see thy teachers; but this is a teacher out of sight, it is thy own conscience, which shall now by the grace of God be awakened to do its office." (2.) What the word shall be: "This is the way, walk you in it. When thou art doubting, conscience shall direct thee to the way of duty; when thou art dull and trifling, conscience shall quicken thee in that way." As God has not left himself without witness, so he has not left us without guides to show us our way. (3.) The seasonableness of this word: It shall come when you turn to the right hand or to the left. We are very apt to miss our way; there are turnings on both hands, and those so tracked and seemingly straight that they may easily be mistaken for the right way. There are right-hand and left-hand errors, extremes on each side virtue; the tempter is busy courting us into the by-paths. It is happy then if by the particular counsels of a faithful minister or friend, or the checks of conscience and the strivings of God's Spirit, we be set right and prevented from going wrong. (4.) The success of this word: "It shall not only be spoken, but thy ears shall hear it; whereas God has formerly spoken once, yea, twice, and thou hast not perceived it (Job 33:14), now thou shalt listen attentively to these secret whispers, and hear them with an obedient ear." If God gives us not only the word, but the hearing ear, not only the means of grace, but a heart to make a good use of those means, we have reason to say, He is very gracious to us, and reason to hope he has yet further mercy in store for us.
III.They shall be cured of their idolatry, shall fall out with their idols, and never be reconciled to them again, Isa 30:22.
The deliverance God shall work for them shall convince them that it is their interest, as well as duty, to serve him only; and they shall own that, as their trouble was brought upon them for their idolatries, so it was removed upon condition that they should not return to them. This is also the good effect of their seeing their teachers and hearing the word behind them; by this it shall appear that they are the better for the means of grace they enjoy - they shall break off from their best-beloved sin. Observe,
1.How foolishly mad they had formerly been upon their idols, in the day of their apostasy. Idolaters are said to be mad upon their idols (Jer 50:38), doatingly fond of them. They had graven images of silver, and molten images of gold, and, though gold needs no painting, they had coverings and ornaments on these; they spared no cost in doing honour to their idols.
2.How wisely mad (if I may so speak) they now were at their idols, what a holy indignation they conceived against them in the day of their repentance. They not only degraded their images, but defaced them, not only defaced them, but defiled them; they not only spoiled the shape of them, but in a pious fury threw away the gold and silver they were made of, though otherwise valuable and convertible to a good use. They could not find in their hearts to make any vessel of honour of them. The rich clothes wherewith their images were dressed up they cast away as a filthy cloth which rendered those that touched it unclean until the evening, Lev 15:23. Note, To all true penitents sin has become very odious; they loathe it, and loathe themselves because of it; they cast it away to the dunghill, the fittest place for it, nay, to the cross, for they crucify the flesh; their cry against it is, Crucify it, crucify it. They say unto it, Abi hinc in malam rem - Get thee hence. They are resolved never to harbour it any more. They put as far from as they can all the occasions of sin and temptations to it, though they are as a right eye or a right hand, and protest against it as Ephraim did (Hos 14:8), What have I to do any more with idols? Probably this was fulfilled in many particular persons, who, by the deliverance of Jerusalem from Sennacherib's army, were convinced of the folly of their idolatry and forsook it. It was fulfilled in the body of the Jewish nation at their return from their captivity in Babylon, for they abhorred idols ever after; and it is accomplished daily in the conversion of souls, by the power of divine grace, from spiritual idolatry to the fear and love of God. Those that join themselves to the Lord must abandon every sin, and say unto it, Get thee hence.
IV.God will then give them plenty of all good things.
When he gives them their teachers, and they give him their hearts, so that they begin to seek the kingdom of God and the righteousness thereof, then all other things shall be added to them Mat 6:33. And when the people are brought to praise God then shall the earth yield her increase, and with it God, even our own God, shall bless us, Psa 67:5, Psa 67:6. So it follows here: "When you shall have abandoned your idols, then shall God give the rain of your seed," Isa 30:23. When we return to God in a way of duty he will meet us with his favours.
1.God will give you rain of your seed, rain to water the seed you sow, just at the time that it calls for it, as much as it needs and no more. Observe, How man's industry and God's blessing concur to the good things we enjoy relating to the life that now is: Thou shalt sow the ground, that is thy part, and then God will give the rain of thy seed, that is his part. It is so in spiritual fruit; we must take pains with our hearts and then wait on God for his grace.
2.The increase of the earth shall be rich and good, and every thing the best of the kind; it shall be fat and fat, very fat and very good, fat and plenteous (so we read it), good and enough of it. Your land shall be Canaan indeed; it was remarkably so after the defeat of Sennacherib, by the special blessing of God, Isa 37:30. God would thus repair the losses they sustained by that devastation.
3.Not only the tillage, but the pasture-ground should be remarkably fruitful: The cattle shall feed in large pastures; those that are at grass shall have room enough, and the oxen and asses that are kept up for use, to ear the ground, which must be the better fed for their being worked, shall eat clean provender. The corn shall not be given them in the chaff as usual, to make it go the further, but they shall have good clean corn fit for man's use, being winnowed with the fan. The brute-creatures shall share in the abundance; it is fit they should, for they groan under the burden of the curse which man's sin has brought upon the earth.
4.Even the tops of the mountains, that used to be barren, shall be so well watered with the rain of heaven that there shall be rivers and streams there, and running down thence to the valleys (Isa 30:25), and this in the day of the great slaughter that should be made by the angel in the camp of the Assyrians, when the towers and batteries they had erected for the carrying on of the siege of Jerusalem, the army being slain, should fall of course. It is probable that this was fulfilled in the letter of it, and that about the same time that that army was cut off there were extraordinary rains in mercy to the land.
V.The effect of all this should be extraordinary comfort and joy to the people of God, Isa 30:26.
Light shall increase; that is, knowledge shall increase (when the prophecies are accomplished they shall be fully understood) or rather triumph shall: the light of the joy that is sown for the righteous shall now come up with a great increase. The light of the moon shall become as bright and as strong as that of the sun, and that of the sun shall increase proportionably and be as the light of seven days; every one shall be much more cheerful and appear much more pleasant than usual. There shall be a high spring-tide of joy in Judah and Jerusalem, upon occasion of the ruin of the Assyrian army, when the Lord binds up the breach of his people, not only saves them from being further wounded, but heals the wounds that have been given them by this invasion and makes up all their losses. The great distress they were reduced to, their despair of relief, and the suddenness of their deliverance, would much augment their joy. This is not unfitly applied by many to the light which the gospel brought into the world to those that sat in darkness, which has far exceeded the Old Testament light as that of the sun does that of the moon, and which proclaims healing to the broken-hearted, and the binding up of their wounds.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And your teacher will not fly away from you anymore, and your eyes will see your instructor, and your ears will hear the word behind you, saying: This is the way, walk in it, neither to the right nor to the left. LXX: And those who deceive you will never come near you again, for your eyes will see those who have deceived you, and your ears will hear the words behind you of those who deceive, saying: This is the way, let us walk in it, whether to the right or to the left. In this place there are many disagreements between the 70th edition and the Hebrew. Therefore, we will first discuss the edition of the Vulgate, and then we will follow the order of truth. When they understand and perceive with the eyes of their hearts the truth, and when they fully understand those who have deceived them before and discern the words of those who deceive from behind with educated ears, for they always hurry to deceive the blind part of the body, according to the psalm that we read: 'They shoot in the dark the upright in heart' (Ps. X, 2), they assume such authority for themselves that they do not want to examine the disciples with reason, whether they teach with their right hand or their left, that is, whether they teach good or evil, but they want to follow their predecessors. Then those who previously deceived will never again be able to approach them once they realize they have been understood. Moreover, the explanation according to Hebrew is both easy and true. For when the Lord gives those who believe a narrow path and a short distance, he will never allow that person who teaches knowledge to fly away from them; but they will always see their teacher with their eyes, and they will hear the word of the one who admonishes them from behind, saying: This is the right way, walk in it, neither to the right nor to the left, according to what is read elsewhere: We will not turn to the right or the left, we will walk on the royal road (Numbers 20:17). For whatever is excessive in either direction is a fault. And concerning the right side it is said: Be not too just (Eccl. 7:17). But there is no doubt that on the left side they should be placed among the goats and the perishable.
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Summary
Isaiah 30:22 powerfully anticipates a future moment of profound national repentance for the people of Judah, marked by a radical and contemptuous rejection of their deep-seated idolatrous practices. As God promises to restore and bless those who turn from their rebellion and place their trust solely in Him, this verse describes a pivotal act of spiritual purification: the deliberate defiling and casting away of their once-treasured silver and gold idols, treating them as utterly vile and detestable, thereby signifying a complete and exclusive return to devotion to the Lord.
Context
Literary Context
Isaiah 30 is a complex prophetic oracle, primarily a "Woe" oracle directed against Judah's persistent reliance on human alliances, specifically with Egypt, rather than on the Lord's divine protection and counsel. The chapter opens with a stern condemnation of this rebellious behavior, highlighting their refusal to heed God's instruction and their pursuit of a futile, costly alliance (Isaiah 30:1-7). This is followed by pronouncements of severe judgment for their stubbornness, their rejection of prophetic warnings, and their insistence on hearing only comforting lies (Isaiah 30:8-17). However, characteristic of Isaiah's prophetic style, there is a dramatic shift from judgment to a profound promise of grace, mercy, and restoration for a repentant remnant (Isaiah 30:18-26). Verse 22 serves as the critical turning point within this section, describing the people's active and decisive renunciation of idolatry, an act of spiritual purification that directly precedes and enables the outpouring of God's promised blessings, including abundant rain, fertile land, and divine spiritual teaching (Isaiah 30:23-26).
Historical & Cultural Context
During the 8th century BCE, the era of Isaiah's ministry, the Southern Kingdom of Judah faced immense geopolitical pressure, primarily from the formidable Assyrian Empire. In their desperation and political expediency, Judah's leaders and many of its people frequently sought alliances with powerful neighboring nations, particularly Egypt, rather than placing their trust in the covenant faithfulness of Yahweh. This pragmatic approach often led to the adoption of the religious practices and deities of their allies or regional powers, resulting in widespread idolatry even within Jerusalem itself. The "graven images of silver" and "molten images of gold" refer to physical idols, common throughout the ancient Near East, meticulously crafted from precious metals and often believed to embody or serve as dwelling places for various pagan deities. The vivid imagery of a "menstruous cloth" is deeply rooted in Israelite purity laws, specifically those found in the Mosaic covenant (Leviticus 15:19-30). According to these laws, a menstruating woman and anything she touched were considered ritually unclean, requiring purification. This cultural understanding of extreme impurity dramatically amplifies the profound contempt and utter rejection depicted in the verse, making the act of discarding idols akin to disposing of the most defiling object imaginable.
Key Themes
This verse serves as a powerful illustration of several overarching themes central to the book of Isaiah and the broader prophetic corpus. It underscores the theme of idolatry as spiritual adultery, portraying it as a profound betrayal of the exclusive covenant relationship with Yahweh, who unequivocally demands singular worship and allegiance (Exodus 20:3-5). The radical act of defiling and casting away these idols highlights the indispensable nature of genuine repentance—a complete and active turning away from sin and a turning toward God. This repentance is not merely a passive cessation of sin but an active, even violent, renunciation of anything that competes with God's rightful sovereignty. Furthermore, the verse powerfully prefigures the theme of spiritual cleansing and purification, where the removal of defilement is presented as a necessary prerequisite for experiencing God's full blessings and the restoration of a right relationship with Him, as seen in the subsequent promises of renewal and divine teaching for the repentant people (Isaiah 30:20-21).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to be foul," especially in a ceremonial or moral sense, implying contamination or pollution. Here, it signifies not merely making something dirty, but rendering it ritually unclean and abhorrent. The people will actively treat their idols as utterly profane, stripping them of any perceived sanctity, power, or value they once held. This is an intentional act of desecration.
Derived from a root meaning "sick," particularly referring to menstruation. In ancient Israelite culture, a menstruous woman and anything she touched was considered ritually unclean, requiring purification and separation. Applying this term to idols emphasizes the extreme disgust, revulsion, and utter worthlessness with which the repentant people will regard their former objects of worship. It is an image of the most profound defilement and absolute rejection.
A primitive root meaning "to go out" or "to bring out," used here as a forceful, imperative command to depart or be gone. It is not a gentle dismissal but an emphatic expulsion, signifying a complete, decisive, and final break from the idols, leaving no room for their return, influence, or even memory.
Verse Breakdown
"Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold:"
This opening clause describes the initial, deliberate act of desecration. The people will not merely abandon their idols but actively defile even their precious coverings (H6826, tsippûwy, encasement) and adornments (H642, ʼêphuddâh, plating). "Graven images" (H6456, pᵉçîyl) typically refers to idols carved from wood or stone, often overlaid with metal, while "molten images" (H4541, maççêkâh) refers to idols cast from metal. The mention of "silver" (H3701, keçeph) and "gold" (H2091, zâhâb) underscores that even idols of immense material value, once revered and costly, will be treated with utter contempt, stripped of all perceived worth.
"thou shalt cast them away as a menstruous cloth;"
This powerful simile illustrates the depth of the people's revulsion and the totality of their renunciation. The act of "casting away" (H2219, zârâh, meaning to toss about, scatter, or winnow) implies a forceful, deliberate, and complete disposal, akin to scattering chaff to the wind. The comparison to a "menstruous cloth" (H1739, dâveh) is highly evocative, signifying something ritually unclean, repulsive, and to be discarded without a second thought or any attempt at recovery. It highlights the extreme spiritual disgust for what was once held sacred.
"thou shalt say unto it, Get thee hence."
This final clause emphasizes the verbal and volitional aspect of their rejection, transforming a physical act into a conscious, decisive declaration. The direct, forceful command "Get thee hence" (H3318, yâtsâʼ, here in the imperative form, tse') personifies the idols, addressing them as something to be utterly expelled from their presence and lives. It signifies a decisive, conscious, and absolute renunciation, leaving no ambiguity about their complete break from idolatry and their commitment to exclusive worship of the one true God (H559, ʼâmar, to say).
Literary Devices
Isaiah 30:22 employs several potent literary devices to convey its message of radical repentance and spiritual transformation. The most striking is Simile, where the discarded idols are explicitly compared to a "menstruous cloth," which vividly communicates an extreme degree of revulsion, impurity, and worthlessness. This Imagery is designed to shock the audience and emphasize the utter defilement of what was once worshipped. The act of addressing the inanimate idols directly with the command "Get thee hence" is a powerful instance of Personification, lending a dramatic, confrontational, and deeply personal tone to the act of rejection. Furthermore, the meticulous description of defiling not just the idols themselves but their "covering" and "ornament" made of "silver" and "gold" uses Hyperbole to underscore the totality and uncompromising nature of the renunciation, implying that no part of the idolatrous practice, however precious or beautiful, will be spared from contempt. This combination of devices creates a powerful and unforgettable picture of spiritual cleansing and renewed devotion.
Theological and Thematic Connections
This verse profoundly illustrates the foundational biblical principle that true repentance involves a radical and comprehensive turning from all forms of idolatry, whether overt physical images or more subtle spiritual attachments. God, as the sovereign Lord of the covenant, demands exclusive worship and undivided loyalty. Anything that competes for our ultimate loyalty, affection, trust, or hope—whether material possessions, human relationships, career success, or self-reliance—becomes an idol. The act of defiling and casting away these images signifies a necessary spiritual purification, a stripping away of all false dependencies and a commitment to holiness. It underscores that God's abundant blessings and intimate presence are often contingent upon our willingness to remove all obstacles to His rightful sovereignty in our lives, leading to a renewed and unhindered relationship with Him.
Reflection and Application
While the literal worship of carved or molten images may be less prevalent in many contemporary societies, the spiritual principle embedded in Isaiah 30:22 remains profoundly relevant and challenging for believers today. The human heart, by its fallen nature, has an innate tendency toward idolatry, constantly seeking to replace God with anything else that promises security, identity, happiness, or control. Modern "idols" can be incredibly subtle and pervasive: an excessive pursuit of wealth, career achievements, social media validation, personal comfort, romantic relationships, intellectual pride, or even self-image. This verse calls us to a radical and honest self-examination, to identify those areas where we place our ultimate trust, affection, or hope outside of God. The command to "cast them away as a menstruous cloth" challenges us to not merely neglect these modern idols but to actively, decisively, and with spiritual disgust renounce them, recognizing their defiling nature and their inherent inability to provide true life, satisfaction, or security. This act of spiritual purification, though often difficult and requiring ongoing vigilance, is a prerequisite for experiencing the abundant blessings and intimate presence of God, leading to genuine freedom, spiritual flourishing, and a life lived in undivided devotion.
Questions for Reflection
FAQ
What is the significance of the "menstruous cloth" imagery in this verse?
The imagery of a "menstruous cloth" (Hebrew: dâveh, H1739) is profoundly significant because, in ancient Israelite culture, anything associated with menstruation was considered ritually impure according to the Mosaic Law (Leviticus 15:19-30). This impurity was not a moral failing but a ceremonial state, requiring separation and purification rites. By comparing the once-revered idols to a menstruous cloth, the prophet Isaiah uses a powerful and intentionally repulsive metaphor. It signifies that the people, in their repentance, will view their former objects of worship not just as wrong or useless, but as utterly defiled, disgusting, and worthy only of complete and immediate disposal, without any consideration of their former value or beauty. It underscores the radical shift in their spiritual perception, moving from veneration to extreme abhorrence and total rejection.
How does this verse apply to believers today, given that physical idol worship is less common?
While literal worship of carved images is indeed less common in many contemporary contexts, the spiritual principle of Isaiah 30:22 remains vitally relevant for believers today. The human heart has an innate tendency toward idolatry, constantly replacing God with anything else that promises security, identity, happiness, or control. Modern "idols" can be subtle: an excessive pursuit of wealth, career, relationships, self-image, technology, entertainment, or even spiritual experiences that become ends in themselves rather than means to glorify God. This verse calls believers to a radical internal cleansing, to identify and decisively "cast away" anything that competes for God's supreme place in their lives. It's a call to exclusive devotion to Christ, recognizing that anything that detracts from Him is spiritually defiling and hinders true spiritual flourishing, as the Apostle John warns, "Little children, keep yourselves from idols" (1 John 5:21). The act of "casting away" implies a deliberate, active renunciation of these competing allegiances.
Christ-Centered Fulfillment
Isaiah 30:22, with its vivid portrayal of the radical rejection of idols as a prerequisite for divine blessing, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. The Old Testament's relentless call to turn from idolatry and embrace exclusive worship of Yahweh culminates in the New Covenant, where Christ Himself is the supreme object of our worship and the sole means of our purification. Through His atoning sacrifice on the cross, Jesus provides the ultimate spiritual cleansing, enabling us to cast away the defiling idols of our hearts and lives. He liberates us from the slavery of sin and false gods, not merely by external command, but by an internal transformation through the indwelling Holy Spirit, empowering us to truly "say unto it, Get thee hence" to anything that competes with His rightful sovereignty (Romans 6:6). In Christ, our worship is no longer bound by physical images or external rituals but is offered "in spirit and truth" (John 4:24), as He is the very image of the invisible God (Colossians 1:15). The promised blessings that followed the repentance in Isaiah's day—spiritual instruction and abundant provision—are fully realized in Christ, who is our true Teacher and the inexhaustible source of all spiritual blessings (Ephesians 1:3), leading us into a life of genuine freedom, unhindered communion, and eternal delight in God.