Surely the godwary will be in gardens and bliss, rejoicing in what their Lord has given them.
These verses demand hope.
The Lord of the worlds has them follow one after another so that the servant will constantly travel between hope and fear. Hope and fear are each other's mates. When they come together, the beauty of faith's realities shows its face. Any traveling that is empty of these two meanings will result either in security or in despair, and these two are attributes of the unbelievers. This is because one feels secure from the incapable, and to believe that God is incapable is unbelief. One despairs of the base, and to believe that there is baseness in God is associationism.
Also, one must not simply fear punishment, nor must one simply hope and wait for mercy. This will become clear to you with an example: When a lamp has no oil, it gives no light. When it has oil but no fire, it gives no illumination. When there are oil and fire but no wick to sacrifice its being, it is not complete. Thus fear is like fire, hope like oil, faith like a wick, and the heart like a lamp-holder. If there is only fear, this is like a lamp that has no oil. If there is only hope, this is like a lamp that has oil but no fire. When fear and hope come together, the result is a lamp that has both the oil to aid subsistence and the fire to give the material of illumination. Thus faith takes help from both, one for subsistence and one for illumination. The person of faith travels on the road with the escort of illumination and walks with the escort of subsistence.
rejoicing, delighting, in what (bi-mā relates to the verbal action) their Lord has given them, and [that] their Lord has shielded them from the chastisement of Hell-fire (wa-waqāhum rabbuhum ‘adhāba’l-jahīmi is a supplement to ātāhum, ‘[what He] has given them’, in other words, [rejoicing] in their having been given [this reward] and shielded [from Hell-fire]).
Allah the Exalted described the destination of the happy ones,
إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَنَعِيمٍ
(Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment and punishment of the miserable;
فَـكِهِينَ بِمَآ ءَاتَـهُمْ رَبُّهُمْ
(Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the various types of delight that Allah has granted them therein, such as various types of foods, drinks, clothes, dwelling places, mounts, and so forth,
وَوَقَـهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ
(and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved them from the torment of the Fire, which is a bounty itself. Added to this blessing is the fact that they were entered into Paradise, which has delights that no eye has ever seen, no ear has ever heard, nor has a heart ever imagined. The statement of Allah the Exalted,
(Eat and drink at ease for that which you have sent on before you in days past!)(69:24) meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a reward from Him. Allah the Exalted said,
مُتَّكِئِينَ عَلَى سُرُرٍ مَّصْفُوفَةٍ
(They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from Mujahid, from Ibn `Abbas: "Thrones in howdahs.'' And the meaning of, (Masfufah) is they will be facing each other,
عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(Facing one another on thrones.)(37:44) Allah said next,
وَزَوَّجْنَـهُم بِحُورٍ عِينٍ
(And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them righteous spouses, beautiful wives from Al-Hur Al-`Ayn. We mentioned the description of Al-Hur Al-`Ayn in several other places in this Tafsir, and therefore, it is not necessary to repeat their description here.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
"The righteous" : the people who believed in the news given by the Prophets and who safeguarded themselves in the world itself and refrained from thoughts and deeds that doom man to Hell.
There seems to be no need to mention a person's being saved from Hell after it has been said that he will be admitted to Heaven, but at several places in the Qur'an these two things have been mentioned separately because a person's being saved from Hell is by itself a great blessing. And the words, "their Lord shall save them from the torment of Hell", is an allusion to the truth that man's being saved from Hell is possible only through Allah's grace and bounty; otherwise human weaknesses cause such flaws to occur in everyone's work that if Allah does not overlook them by His grace and instead decides to subject him to accountability, none can save himself from His punishment. That is why although entry into Paradise is a great bounty from Allah, his being saved from Hell is no less a mercy.
Here, the word "with relish" contains vast meaning in itself. In Paradise whatever a man receives, he will have it without any labor and toil. There will be no question of its sustenance in short supply. Man will not have to spend anything for it. It will be precisely according to his desire and choice and taste. In whatever quantity and whenever he will desire it, it will be made available. He will not be staying there as a guest that he may feel shy of asking for something, but everything will be the reward of his lifelong deeds and the fruit of his own labors. His eating and drinking anything will not cause any illness nor will he eat for satisfying hunger or for survival but only for the sake of enjoyment. Man will be able to obtain as much pleasure from it as he pleases without the fear of indigestion, and the food eaten will not produce any filth. Therefore, the meaning of eating and drinking "with relish" in Paradise is much mere vast and sublime than what is understood by it in the world.
For explanation, see E. N. 's 20, 29 of Surah As-Saaffat, and E. N. 42 of Ad-Dukhan.