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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 48:14–47. His two-level outline is real structure in the source text, so it is rendered as structure.
The destruction is here further prophesied of very largely and with a great copiousness and variety of expression, and very pathetically and in moving language, designed not only to awaken them by a national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it, but to affect us with the calamitous state of human life, which is liable to such lamentable occurrences, and with the power of God's anger and the terror of his judgments, when he comes forth to contend with a provoking people. In reading this long roll of threatenings, and meditating on the terror of them, it will be of more use to us to keep this in our eye, and to get our hearts thereby possessed with a holy awe of God and of his wrath, than to enquire critically into all the lively figures and metaphors here used.
I.It is a surprising destruction, and very sudden, that is here threatened.
They were very secure, thought themselves strong for war and able to deal with the most powerful enemy (Jer 48:14), and yet the calamity is near, and he is not able to keep it off, nor so much as to keep the enemy long in parley, for the affliction hastens fast (Jer 48:16) and will soon come to a crisis. The enemy shall fly as an eagle, so swiftly, so strongly shall he come (Jer 48:40), as an eagle flies upon his prey, and he shall spread his wings, the wings of his army, over Moab; he shall surround it, that none may escape. The strong-holds of Moab are taken by surprise (Jer 48:41), so that all their strength stood them in no stead; and this made the hearts even of their mighty men to fail, for they had not time to recollect the considerations that might have animated them. It requires a more than ordinary degree of courage not to be afraid of sudden fear.
II.It is an utter destruction, and such as lays Moab all in ruins:
Moab is spoiled (Jer 48:15), quite spoiled, is confounded and broken down (Jer 48:20); their cities are laid in ashes, or seized by the enemy so that they are forced to quit them, Jer 48:15. Divers cities are here named, upon which judgment has come, and the list concludes with an et cetera - and such like. What occasion was there for him to mention more particulars when it comes upon all the cities of Moab in general, far and near? Jer 48:21-24. Note, When iniquity is universal we have reason to expect that calamity should be so too. The kingdom is deprived of its dignity and authority: The horn of Moab is cut off, the horn of its strength and power, both offensive and defensive; his arm is broken, that he can neither give a blow nor prevent a blow, Jer 48:25. Is the youth of the kingdom the strength and beauty of it? His chosen young men have gone down to the slaughter, Jer 48:15. They went down to the battle promising themselves that they should return victorious; but God told them that they went down to the slaughter; so sure are those to fall against whom God fights. In a word, Moab shall be destroyed from being a people, Jer 48:42. Those that are enemies to God's people will soon be made no people.
III.It is a lamentable destruction; it will be just matter of mourning and will turn joy into heaviness.
1.The prophet that foretels it does himself lament it, and mourns at the very foresight of it, from a principle of compassion to his fellow-creatures and concern for human nature. The prophet will himself howl for Moab; his very heart shall mourn for them (Jer 48:31); he will weep for the vine of Sibmah (Jer 48:32); his heart shall sound like pipes for Moab, Jer 48:36. Though the destruction of Moab would prove him a true prophet, yet he could not think of it without trouble. The ruin of sinners is no pleasure to God, and therefore should be a pain to us; even those that give warning of it should lay it to heart. These passages, and many others in this chapter, are much the same with what Isaiah had used in his prophecies against Moab (Isa 15:1-9, Isa 16:1-14); for, though there was a long distance of time between that prophecy and this, yet they were both dictated by one and the same Spirit, and it becomes God's prophets to speak the language of those that went before them. It is no plagiarism sometimes to make use of old expressions, provided it be with new affections and applications.
2.The Moabites themselves shall lament it; it will be the greatest mortification and grief imaginable to them. Those that sat in glory, in the midst of wealth, and mirth, and all manner of pleasure, shall sit in thirst, in a dry and thirsty land, where no water, no comfort is, Jer 48:18. It is time for them to sit in thirst, and inure themselves to hardship, when the spoiler has come, who will strip them of all, and empty them. The Moabites in the remote corners of the country, that are furthest from the danger, will be inquisitive to know how the matter goes, what news from the army, will ask every one that escapes, What is done? Jer 48:19. And when they are told that all is gone, that the invader is the conqueror, they will howl and cry, in bitterness and anguish of spirit (Jer 48:20); they will abandon themselves to solitude, to lament the desolations of their country; they will leave the cities that used to be full of mirth, and dwell in the rock where they may have their full of melancholy; they shall no more be singing birds, but mourning birds, like the dove (Jer 48:28); the doves of the valley, Eze 7:16. Let those that give themselves up to mirth know that God can soon change their note. Their sorrow shall be so very extreme that they shall make themselves bald and cut themselves (Jer 48:37), which were expressions of a desperate grief, such as tempted men to be even their own destroyers. Job indeed rent his mantle and shaved his head, but he did not cut himself. When the flood of passion rises ever so high wisdom and grace must set bounds to it, set banks to it, to restrain it from such barbarities. The sorrow shall be universal (Jer 48:38): There shall be a general lamentation upon all the house-tops of Moab, where they worshipped their idols, to whom they shall in vain bemoan themselves, and in all the streets, where they conversed with one another, for they shall be free in communicating their grief and fears and in propagating them; for they see all lost: "I have broken Moab like a vessel wherein is no pleasure, which shall not be regarded and cannot be pieced again." That which Moab used to rejoice in was their pleasant fruits and the abundance of their rich wines. The delights of sense were all the matter of their joy. Take away these, destroy their gardens and vineyards, and you make all their mirth to cease, Hos 2:11, Hos 2:12. There is great weeping when their plants are transplanted, have gone over the sea (Jer 48:32), are carried into other countries, to be planted there. The spoiler has fallen upon thy summer-fruits and upon thy vintage, and it is this that makes the cry of Heshbon to reach even to Elealeh, Jer 48:34. Take joy and gladness from the plentiful field, and you take it from the land of Moab, Jer 48:33. If the wine fail from the wine-presses, that used to be trodden with acclamations of joy, all their gladness is cut off. Take away that shouting, and there shall be no shouting. Note, Those who make the delights of sense their chief joy, their exceeding joy, since these are things they may easily be deprived of in a little time subject themselves to the tyranny of the greatest grief; whereas those who rejoice in God may do that even when the fig-tree does not blossom and there is no fruit in the vine. These Moabites lost not only their wine, but their water too: Even the waters of Nimrim shall be desolate (Jer 48:34), and therefore their grief grew extravagantly loud and noisy, and their lamentations were heard in all placed like the lowing of a heifer of three years old. The expressions here are borrowed from Isa 15:5, Isa 15:6.
3.All their neighbours are called to mourn with them, and to condole with them on their ruin (Jer 48:17): All you that are about him bemoan him, Let him have that allay to his grief, let him see himself pities by the adjoining countries. Nay, let those at a distance, who do but know his name and have heard of his reputation, take notice of his fall, and say, How is the strong staff broken, whose strength was the terror of its enemies, and the beautiful rod, whose beauty was the pride of its friends! Let the nations take notice of this and receive instruction. Let none be puffed up with or put confidence in their strength or beauty, for neither will be a security against the judgments of God.
IV.It is a shameful destruction and such as shall expose them to contempt:
Moab is made drunk (Jer 48:26), and he that is made drunk is made vile; he shall wallow in his vomit, and become an odious spectacle, and shalljustly be in derision. Let the Moabites be intoxicated with the cup of God's wrath till they stagger and fall, and be brought to their wits' end, and make themselves ridiculous by the wildness not only of their passions but of their counsels. And again (Jer 48:39): Moab shall be a derision and a dismaying to all about him; they shall laugh at the fall of the pomp and power he was so proud of. Note, Those that are haughty are preparing reproach and ignominy for themselves.
V.It is the destruction of that which is dear to them, not only of their summer fruits and their vintage, but of their wealth (Jer 48:36):
The riches that he has gotten have perished, though he thought he had laid them up very safely, and promised himself a long enjoyment of them, yet they are gone. Note, The money that is hoarded in the chest is as liable to perishing as the summer-fruits that lie exposed in the open field. Riches are shedding things, and, like dust as they are, slip through our fingers even when we are in most care to hold them fast and gripe them hard. Yet this is not the worst; even those whose religion was false and foolish were fond of it above any thing, and, such as it was, would not part with it; and therefore, though it was really a promise, yet to them it was a threatening (Jer 48:35), that God will cause to cease him that offers in the high places, for the high places shall be destroyed, and the fields of offerings shall be laid waste, and the priests themselves, who burnt incense to their gods, shall be slain or carried into captivity, Jer 48:7. Note, It is only the true religion, and the worship and service of the true God, that will stand us in stead in a day of trouble.
VI.It is a just and righteous destruction, and that which they have deserved and brought upon themselves by sin.
1.The sin which they had been most notoriously guilty of, and for which God now reckoned with them, was pride. It is mentioned six times, Jer 48:29. We have all heard of the pride of Moab; his neighbours took notice of it; it has testified to his face, as Israel's did; he is exceedingly proud, and grows worse and worse. Observe his loftiness, his arrogancy, his pride, his haughtiness; the multiplying of words to the same purport intimates in how many instances he discovered his pride, and how offensive it was both to God and man. It was charged upon them Isa, Jer 16:6, but here it is expressed more largely that there. Since then they had been under humbling providences, and yet were unhumbled; nay, they grew more arrogant and haughty, which plainly marked them for that utter destruction of which pride is the forerunner. Two instances are here given of the pride of Moab: - (1.) He had conducted himself insolently towards God. He must be brought down with shame (Jer 48:26), for he has magnified himself against the Lord; and again (Jer 48:42), he shall be destroyed from being a people, for this very reason. The Moabites preferred Chemosh before Jehovah, and thought themselves a match for the God of Israel, whom they set at defiance. (2.) He had conducted himself scornfully towards Israel, particularly in their late troubles; therefore Moab shall fall into the same troubles; into the same hands, and be a derision, for Israel was a derision to him, Jer 48:26, Jer 48:27. The generality of the Moabites, when they heard of the calamities and desolations of their neighbours the Jews, instead of lamenting them, rejoiced in them, they skipped for joy. Many, in such a case, entertain in their minds a secret pleasure at the fall of those they had a dislike to, who yet have so much discretion as to conceal it; it is so invidious a thing. But the Moabites industriously proclaimed their joy, and avowed the enmity they had to Israel, triumphing over every Israelite they met with in distress and laughing at him, which was as inhuman as it was impious and an impudent affront both to man, whose nature they were of, and to God, whose name they were called by. Note, Those that deride others in distress will justly and certainly, sooner or later, come into distress themselves, and be had in derision. Those that are glad at calamities, especially the calamities of God's church, shall not long go unpunished.
2.Besides this they had been guilty of malice against God's people, and treachery in their dealings with them, Jer 48:30. They made a jest of the desolations of Judah and Jerusalem, and pretended, when they laughed at them, that it was but in sport and to make themselves merry; but, says God, "I know his wrath; I know it comes from the old enmity he has to the seed of Abraham and the worshippers of the true God. I know he thinks these calamities of the Jewish nation will end in their utter extirpation. He now tells the Chaldeans what bad people the Jews are, and irritates them against them; but it shall not be so as he expects; his lies shall not so effect it. The nation, whose fall they triumph in, shall recover itself." Some read it, I know his rage. Is it not so? Is he not very furious against the people of God? And his lies I know also. Do they not do so? Do they not belie them? Note, All the fury and all the falsehood of the church's enemies are perfectly known to God, whatever the pretenses are with which they think to cover them, Isa 37:28.
VII.It is a complicated destruction, and by one instance after another will at length be completed; for those that make their escape from one judgment shall perish by another: Fear, and the pit, and the snare, shall be upon them, Jer 48:43. There shall be fear to drive them into the pit, and a snare to hold them fast in it when they are in it; so that they shall neither escape from the destruction nor escape out of it. What was said of sinners in general (Isa 24:17, Isa 24:18), that those who flee from the fear shall fall into the pit and those who come up out of the pit shall be taken in the snare, is here particularly foretold concerning the sinners of Moab (Jer 48:44); for it is the year of their visitation, when God comes to reckon with them, and will be known by the judgments which he executes, for he is the King whose name is the Lord of hosts (Jer 48:15); he is not only the King who has authority to give judgment, but he is the Lord of hosts, who is able to do what he has determined. The figurative expressions used Jer 48:44 are explained in one instance (Jer 48:45): Those that fled out of the villages for fear of the enemy's forces put themselves under the shadow of Heshbon, stood there, and supposed they stood safely, as now armies sometimes retire under the cannon of a fortified city, and it is their protection; but here they should be disappointed, for, when they flee out of the pit, they fall into the snare; Heshbon, which they thought would shelter them, devours them as Moses had foretold long since (Num 21:28): A fire has gone out of Heshbon, and a flame from the city of Sihon, and devours those that come from all the corners of Moab, and fastens upon the crown of the head of the tumultuous noisy ones, or of the revellers, or children of noise, not meant of the rude clamorous multitude, but of the great men, who bluster, and hector, and make a noise; the judgments of God shall light on them. Shall we hear the conclusion of this whole matter? We have it (Jer 48:46): "Woe be to thee, O Moab! thou art undone; the people that worship Chemosh perish, and are gone; farewell, Moab. Thy sons and daughters, the hopes of the next generation, have gone into captivity after the Jews, whose calamities they rejoiced in."
VIII.Yet it is not a perpetual destruction.
The chapter concludes with a short promise of their return out of captivity in the latter days. God, who brings them into captivity, will bring again their captivity, Jer 48:47. Thus tenderly does God deal with Moabites, much more with his own people! Even with Moabites he will not contend for ever, nor be always wrath. When Israel returned, Moab did; and perhaps the prophecy was intended chiefly for the encouragement of God's people to hope for that salvation which even Moabites shall share in. Yet it looks further, to gospel times; the Jews themselves refer it to the days of the Messiah; then the captivity of the Gentiles, under the yoke of sin and Satan, shall be brought back by divine grace, which shall make them free, free indeed. This prophecy concerning Moab is long, but here it ends; it ends comfortably: Thus far is the judgment of Moab.
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Summary
Jeremiah 48:42 delivers a definitive divine pronouncement against Moab, declaring its complete national annihilation. This severe and irreversible judgment is explicitly attributed to Moab's profound arrogance and self-exaltation, which manifested as a direct and defiant opposition to the sovereign LORD. The verse encapsulates the climactic summation of a lengthy prophetic oracle, underscoring God's unwavering justice against nations that dare to magnify themselves above His supreme authority and eternal glory.
Context
Literary Context
Jeremiah 48:42 serves as the climactic and concluding statement of a detailed prophetic oracle against Moab, which encompasses the entirety of Jeremiah chapter 48. This chapter is strategically placed within a larger collection of prophecies against foreign nations found in Jeremiah (chapters 46-51). The preceding verses in chapter 48 vividly describe the widespread devastation of Moab's cities and lands, the shame of its idolaters who trusted in false gods like Chemosh (e.g., Jeremiah 48:13), and the profound lamentation of its people as their national identity crumbles. Verse 42 functions as the ultimate theological rationale for the comprehensive judgment detailed throughout the chapter, moving beyond the how of destruction to articulate the fundamental why, emphasizing the moral and spiritual root of Moab's catastrophic downfall.
Historical & Cultural Context
Moab was an ancient nation situated east of the Dead Sea, characterized by a complex and often antagonistic relationship with Israel, stemming from their shared ancestry through Lot (Genesis 19:37). Historically, Moab was notorious for its deep-seated pride and arrogance, a trait frequently highlighted in other prophetic condemnations (e.g., Isaiah 16:6). Their national deity was Chemosh (Numbers 21:29), to whom human sacrifices were sometimes offered. Moab's strategic geographical location positioned it as a significant player in regional politics, often caught between the rising powers of Assyria, Babylon, and Egypt. Their prosperity, derived from fertile agricultural lands and control over vital trade routes, frequently fostered a sense of self-sufficiency and defiance toward the God of Israel. The prophecy in Jeremiah reflects the geopolitical realities of the late 7th and early 6th centuries BCE, a period when the burgeoning Babylonian Empire served as God's instrument of judgment against nations that defied His sovereignty.
Key Themes
This verse powerfully contributes to several overarching themes prevalent within Jeremiah and the broader prophetic literature. Foremost, it underscores the theme of Divine Judgment for Pride, explicitly stating that Moab's destruction is a direct and inevitable consequence of its self-exaltation against the LORD. This perfectly aligns with the pervasive biblical principle that pride precedes a fall, as articulated in Proverbs 16:18. Secondly, the passage highlights God's Sovereignty Over Nations, demonstrating unequivocally that even seemingly powerful and prosperous nations like Moab are entirely subject to His divine will and ultimate justice. This reinforces the profound theological truth that no earthly kingdom or human endeavor can successfully defy the Almighty with impunity. Finally, the pronouncement of Moab being "destroyed from being a people" emphasizes the severe Consequences of Rebellion, illustrating that persistent and unrepentant defiance against God leads to a catastrophic loss of identity, sovereignty, and even national existence, serving as a stark and enduring warning about the ultimate repercussions of spiritual rebellion and idolatry.
Exposition and Analysis
Key Word Analysis
From a prolonged form of the prepositional prefix m-and אָב; from (her (the mother's)) father; Moab, an incestuous son of Lot; also his territory and descendants; Moab. This word precisely identifies the specific target of God's judgment: a nation with a distinct historical and spiritual identity, known for its consistent antagonism toward Israel and its deep-seated idolatry. The etymological note about its origin from Lot's incestuous relationship subtly hints at a foundational moral corruption.
A primitive root; to desolate; destroy(-uction), bring to nought, overthrow, perish, [idiom] utterly. This term signifies a complete and utter annihilation, far beyond mere defeat or subjugation. It implies the cessation of Moab's national identity and existence as a distinct people group, emphasizing the totality and irreversible nature of God's judgment, leading to its desolation and being brought to nought.
A primitive root; properly, to twist; i.e.; to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride); advance, boast, bring up, exceed, excellent, be(-come, do, give, make, wax), great(-er, come to... estate, [phrase] things), grow(up), increase, lift up, magnify(-ifical), be much set by, nourish (up), pass, promote, proudly (spoken), tower. In this context, "magnified himself" carries the strong connotation of self-exaltation, arrogance, and boastful defiance. It describes an attitude of inflated self-importance and a presumptuous claim to greatness that directly challenged the supremacy and unique majesty of the LORD.
Verse Breakdown
"And Moab shall be destroyed from [being] a people"
This initial clause declares the ultimate and devastating consequence of God's judgment upon Moab. The phrase "destroyed from being a people" signifies a profound national dissolution, indicating that Moab would cease to exist as a distinct, sovereign entity with its own unique identity, territory, and heritage. It implies a loss of national name, memory, and corporate existence, representing a complete and irreversible obliteration of their standing among nations.
"because he hath magnified [himself] against the LORD."
This second clause provides the explicit and singular reason for Moab's catastrophic downfall. The core offense is Moab's "magnifying himself," which refers to their profound pride, arrogance, and self-exaltation. This pride was not merely an internal attitude but manifested as an active, defiant opposition and challenge to the supreme authority, holiness, and exclusive sovereignty of the LORD, the covenant God of Israel. Their self-aggrandizement was a direct affront to divine majesty, setting themselves up as rivals to the one true God.
Literary Devices
Jeremiah 48:42 employs several potent literary devices to convey its message of divine judgment. The most prominent is Divine Judgment, where the LORD's authoritative decree is pronounced, showcasing His ultimate control over the destinies of nations. This is intrinsically linked to a clear Cause and Effect relationship, as Moab's destruction is presented as the direct, inevitable consequence of its pride and rebellion against the LORD. The phrase "destroyed from [being] a people" functions as Hyperbole, emphasizing the absolute and irreversible nature of the judgment, signifying not merely military defeat but the complete obliteration of national identity. Furthermore, the description of Moab as "he" who "magnified himself" utilizes Personification, treating the nation as a singular, willful entity capable of moral agency and defiance, thereby attributing collective guilt and responsibility. Finally, the stark contrast between Moab's self-magnification and the true, incomparable greatness of the LORD creates a powerful Irony, as Moab's attempt to elevate itself ultimately leads to its utter abasement and destruction.
Theological and Thematic Connections
Jeremiah 48:42 serves as a profound theological statement on the nature of divine justice and the inherent perils of human pride. It starkly reveals God's absolute intolerance for arrogance, particularly when it manifests as a direct challenge to His sovereignty and unique glory. Moab's self-exaltation, deeply rooted in its idolatry and misplaced worldly confidence, positioned it in direct opposition to the LORD, the one true God who alone is worthy of all glory, honor, and worship. This verse powerfully underscores that God is not indifferent to the moral and spiritual state of nations; rather, He holds all peoples accountable for their actions, especially their spiritual rebellion and defiance. The judgment pronounced upon Moab stands as a timeless testament to God's unwavering righteousness and His steadfast commitment to upholding His own name against any who dare to defy Him.
Reflection and Application
Jeremiah 48:42 offers a timeless and profoundly sobering lesson for individuals and communities in every era. The complete destruction of Moab, stemming directly from its self-magnification against the LORD, serves as a powerful and enduring warning against the insidious nature of pride. In a contemporary world that often celebrates self-reliance, personal achievement, and individual autonomy, this verse issues a radical call to profound humility. True strength, lasting security, and genuine flourishing are found not in exalting ourselves, our accomplishments, our intellect, or our material resources, but in humbly acknowledging God's supreme authority and submitting wholeheartedly to His divine will. When we "magnify ourselves," whether subtly or overtly, we inadvertently set ourselves up as rivals to God, inevitably inviting His opposition and judgment. This passage profoundly encourages us to cultivate a spirit of radical dependence on God, recognizing that all we have and all we are originates from Him. It challenges us to diligently examine our hearts for any subtle or overt forms of arrogance—be they spiritual, intellectual, material, or relational—and to repent of them, choosing instead to walk in deep humility, reverence, and awe before the One who truly is great and alone worthy of all glory.
Questions for Reflection
FAQ
What does it mean that Moab "magnified himself against the LORD"?
This phrase signifies that Moab, as a nation, exhibited profound arrogance, self-exaltation, and boastfulness, positioning itself in defiant opposition to the LORD, the covenant God of Israel. It implies that Moab's pride was not merely an internal attitude but manifested in its national policies, its trust in false gods like Chemosh, its perceived military strength, or a general posture that directly challenged God's supreme authority and holiness. Instead of acknowledging God's sovereignty and giving Him due reverence, Moab elevated its own strength, its idols, or its perceived greatness, thereby directly affronting the one true God. This mirrors the pattern of pride seen in other nations and individuals throughout scripture, which consistently leads to downfall, as powerfully illustrated in Proverbs 16:18.
Why was Moab's destruction so complete ("destroyed from being a people")?
The complete destruction of Moab, to the point of ceasing to be a distinct people, signifies the extreme severity and comprehensive nature of God's judgment against their persistent and profound pride and rebellion. It indicates that their national identity, sovereignty, and very existence were to be obliterated as a direct consequence of their defiance. This level of judgment underscores that God's justice is absolute and that consistent, unrepentant defiance against His ultimate authority carries the gravest consequences. It also serves as a powerful testament to God's unwavering commitment to His own glory and His intolerance for those who consistently oppose Him, as seen in other prophecies against nations like Edom, which faced similar desolation for its pride and actions against Israel, as described in Obadiah 1:10.
Christ-Centered Fulfillment
While Jeremiah 48:42 pronounces a severe judgment on Moab for its pride, it ultimately points with profound clarity to the divine humility embodied by Christ and the nature of God's everlasting kingdom. Moab's self-magnification stands in stark, illuminating contrast to the unparalleled humility of Jesus. Rather than magnifying Himself or clinging to His divine prerogatives, Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Moab's destruction highlights the catastrophic consequence of rejecting God's authority, whereas Christ's sacrificial death and resurrection provide the only path to reconciliation and eternal life for all who humble themselves and believe. In the New Covenant, the true "people" of God are no longer defined by national or ethnic boundaries, but by faith in Christ, as beautifully prophesied in Hosea 1:10 and powerfully fulfilled in Romans 9:25-26. The ultimate "destruction" of the proud is found not in national obliteration, but in eternal separation from God, while those who humble themselves and believe in the Lamb of God who takes away the sin of the world are granted eternal life and become part of God's everlasting kingdom, a kingdom that "shall never be destroyed" (Daniel 2:44). Thus, Moab's judgment serves as a prophetic shadow, foreshadowing the ultimate triumph of Christ over all pride and rebellion, establishing a kingdom founded on profound humility, divine grace, and eternal righteousness.