Answers from church history on today's questions
What Christian writers said, from about AD 392 to 1910.
29 passages · 14 writers · 6 centuries
Barnes says "the Lord is nigh" means he is ready to hear and to help the broken-hearted. Calvin, Henry, and Spurgeon say God is near the broken-hearted to comfort and save them. On Psalm 30:5, Brooks and Watson say weeping lasts a night and joy comes in the morning, and Spurgeon says nights are not forever. Augustine reads the night as the sorrow of God's people in this life and the morning as the resurrection. Maclaren says sorrow rightly borne is represented by a special joy.
12 passages · 9 writers · 300s to 1900s
Barnes says the Lord is nigh means he is ready to hear and to help. Calvin, Henry, and Spurgeon say God is near the broken-hearted to comfort and save them.
c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 34.22
“The Lord is nigh unto them that have broken their heart; and saveth such as be lowly in spirit” (ver. 18). God is High: let a Christian be lowly. If he would that the Most High God draw nigh unto him, let him be lowly. A great mystery, Brethren. God is above all: thou raisest thyself, and touchest not Him: thou humblest thyself, and He descendeth unto thee.
1557 · John Calvin, Commentary on the Psalms, part 1 (Psalms 1-35) 34.18
David here exemplifies and extends still more the preceding doctrine, that God is the deliverer of his people, even when they are brought very low, and when they are, as it were, half-dead. It is a very severe trial, when the grace of God is delayed, and all experience of it so far withdrawn, as that our spirits begin to fail; nay more, to say that God is nigh to the faithful, even when their hearts faint and fail them, and they are ready to die, is altogether incredible to human sense and reason. But by this means his power shines forth more clearly, when he raises us up again from the grave. Moreover, it is meet that the faithful should be thus utterly cast down and afflicted, that they may breathe again in God alone. From this we also learn, that nothing is more opposed to true patience than the loftiness of heart of which the Stoics boast; for we are not accounted truly humbled until true affliction of heart has abased us before God, so that, having prostrated ourselves in the dust before him, he may raise us up. It is a doctrine full of the sweetest consolation, that God departs not from us, even when we are overwhelmed by a succession of miseries, and, as it were, almost deprived of life.
1710 · Matthew Henry, Commentary on Psalms 34.11-22
] He not only takes notice of what we say, but is ready for us to our relief (v. 18): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him.
1719 · Isaac Watts, The Psalms of David Imitated in the Language of the New Testament 34.4
Depart from mischief, practise love, Pursue the works of peace; So shall the Lord your ways approve, And set your souls at ease. His eyes awake to guard the just, His ears attend their cry; When broken spirits dwell in dust, The God of grace is nigh. What tho' the sorrows here they taste Are sharp and tedious too, The Lord, who saves them all at last, Is their supporter now.
1834 · Albert Barnes, Notes on the Bible: Psalms 34.18
The Lord is nigh unto them that are of a broken heart - Margin, as in Hebrew: "to the broken of heart." The phrase, "the Lord is nigh," means that he is ready to hear and to help. The language is, of course, figurative. As an Omnipresent Being, God is equally near to all persons at all times; but the language is adapted to our conceptions, as we feel that one who is near us can help us, or that one who is distant from us cannot give us aid. Compare the notes at Psa 22:11. The phrase, "them that are of a broken heart," occurs often in the Bible. It refers to a condition when a burden "seems" to be on the heart, and when the heart "seems" to be crushed by sin or sorrow; and it is designed to describe a consciousness of deep guilt, or the heaviest kind of affliction and trouble. Compare Psa 51:17; Isa 57:15; Isa 61:1; Isa 66:2.
1872 · John Spalding, The Treasury of David, vol. 2 (Psalms 27-57) 34.q54
Consider the ADVANTAGES of this broken heart; as I. A broken heart is acceptable and well pleasing to God, “A broken and a contrite heart, O God, thou wilt not despise.” Psalm li. 17. II. It makes up many defects in your service and duties, “The sacrifices of God are a broken spirit.” Psalm li. 17. III. It makes the soul a fit receptacle for God to dwell in, “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy; I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble and to revive the heart of the contrite ones.” Isaiah lvii. 15. IV. It brings God near to men, “The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.” Psalm xxxiv. 18. And V. It lays you open to Christ’s sweet healing, “I will bind up that which was broken, and will strengthen that which was sick.” Ezek. xxxiv. 16. And, oh, who would not be broken that they may find Christ’s soft hand healing them, and find the proof of that sweet word, “For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord.” Jer. xxx. 17. Yea, VI. It puts you in the right road to heaven, where all your wounds and bruises will be cured; for there is a tree (Rev. xxii. 2) the leaves whereof are for the healing of the nations; there is no complaining there of wounds or bruises, but all are perfectly healed.
1872 · James Janeway, The Treasury of David, vol. 2 (Psalms 27-57) 34.q53
“The Lord is nigh unto them that are of a broken heart.” God is nigh unto them (with reverence be it spoken), God takes so much complacency in the company of such, that he cannot endure to have them far from him; he must have them always nigh to him, always under his eyes; as for these “broken” ones, he will be sure not to leave them long, nor to go far from them, but will be ready at hand to set their bones, to bind up their wounds to keep them from festering. It may be he may put them to much pain before he brings the cure to perfection, but it is to prevent future aches. He is a foolish cruel chirurgeon, who, for fear of putting his patient to some pain, never searcheth the wound, but skins it over presently; and a wise man will not think him unmerciful that puts him to exquisite pain, so he make a thorough cure of it. Thus God doth by his patients sometimes, when the nature of their distemper calls for it. But, however, he will be sure not to be out of the way when they want him most. It is possible they may look upon themselves as forgotten by God, they may not know their Physician when he is by them, and they may take their Friend for an enemy; they may think God far off when he is near; but when their eyes are opened and their distemper is pretty well worn off, they will, with shame and thankfulness, acknowledge their error; nay, they do from their souls confess, that they do not deserve the least look of kindness from God, but to be counted strangers and enemies; but God will let them know that he loves to act like himself, that is, like a God of love, mercy, and goodness; and that they are the persons that he hath set his heart upon; he will have them in his bosom, never leave them nor forsake them; and though these contrite ones many times look upon themselves as lost, yet God will save them, and they shall sing a song of thankfulness amongst his delivered ones.
1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 34.15-22
“The Lord is nigh unto them that are of a broken heart.” Near in friendship to accept and console. Broken hearts think God far away, when he is really most near to them; their eyes are holden so that they see not their best friend. Indeed, he is with them, and in them, but they know it not. They run hither and thither, seeking peace in their own works, or in experiences, or in proposals and resolutions, whereas the Lord is nigh them, and the simple act of faith will reveal him.
1872 · George Horne, The Treasury of David, vol. 2 (Psalms 27-57) 34.q55
We are apt to overlook men, in proportion as they are humbled beneath us; God regards them in that proportion. Vessels of honour are made of that clay which is “broken” into the smallest parts.
1892 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 38 (1892) 2260
Yes, men despise the broken in heart, but such, O God, You will not despise! The Lord looks after such and heals them. Those who do not despise them, at any rate avoid them. I know some few friends who have long been of a broken heart and when I feel rather dull, I must confess that I do not always go their way, for they are apt to make me feel more depressed. Yet would I not get out of their way if I felt that I could help them. Still, it is the nature of men to seek the cheerful and the happy and to avoid the brokenhearted. God does not do so—He heals the broken in heart. He goes where they are and He reveals Himself to them as the Comforter and the Healer.
1909 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 55 (1909) 3149
The LORD is near unto them that are of a broken heart; and saves such as are of a contrite spirit. We often hear of people who die of a broken heart, but here we read about people who live with a broken heart. And it is the best way of living, too—with a heart that is broken for sin and broken from sin—a heart that in every portion of it feels the power of God!
1910 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 56 (1910) 3213
The LORD is near unto them that are of a broken heart; and saves such as are of a contrite spirit Not your proud spirits, not your hectoring ones, but your lowly, penitent souls are the ones that are dear to the heart of God. He is near to them and saves them.
13 passages · 7 writers · 300s to 1900s
Brooks and Watson say weeping lasts a night and joy comes in the morning, Spurgeon says nights are not forever, and Henry says weeping has endured for a night and the grief was soon over. Augustine reads the morning as the resurrection.
c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 30.6
“In the evening weeping will tarry.” Evening began, when the light of wisdom withdrew from sinful man, when he was condemned to death: from this evening weeping will tarry, as long as God’s people are, amid labours and temptations, awaiting the day of the Lord. “And exultation in the morning.” Even to the morning, when there will be the exultation of the resurrection, which hath shone forth by anticipation in the morning resurrection of the Lord.
1650 · Richard Baxter, The Saints' Everlasting Rest (abridged by Benjamin Fawcett) 1
If thou shouldst die full of fears and sorrows, it will be but a moment, and they are all gone and concluded in joy inconceivable. As the joy of the hypocrite, so the fears of the upright are but for a moment. God’s “anger endureth but a moment; in his favor is life; weeping may endure for a night, but joy cometh in the morning.” O blessed morning!
1660 · Thomas Watson, The Beatitudes 8
After a few showers that fall from our eyes, we shall have a perpetual sunshine. In heaven the bottle of tears is stopped. ‘God shall wipe away all tears . . .’ (Revelation 7:17). When sin shall cease, tears shall cease. ‘Weeping may endure for a night, but joy cometh in the morning’ (Psalm 30:5). In the morning of the ascension, then shall all tears be wiped away.
1710 · Matthew Henry, Commentary on Psalms 30.1-5
This word has often been fulfilled to us in the letter. Weeping has endured for a night, but the grief has been soon over and the grievance gone. Observe, As long as God's anger continues so long the saints' weeping continues; but, if that be but for a moment, the affliction is but for a moment, and when the light of God's countenance is restored the affliction is easily pronounced light and momentary.
1834 · Albert Barnes, Notes on the Bible: Psalms 30.5
For his anger endureth but a moment - Margin: There is but "a moment in his anger." So the Hebrew. That is, his anger endures but a short time, or brief period. The reference here is to the troubles and sorrows through which the psalmist had passed, as compared with his subsequent happiness. Though at the time they might have seemed to be long, yet, as compared with the many mercies of life, with the joy which had succeeded them, and with the hopes now cherished, they seemed to be but for a moment.
1834 · Albert Barnes, Notes on the Bible: Psalms 30.5
Weeping may endure for a night - Margin: "in the evening." So the Hebrew. The word here rendered "endure" means properly "to lodge, to sojourn," as one does for a little time. The idea is, that weeping is like a stranger - a wayfaring person - who lodges for a night only. In other words, sorrow will soon pass away to be succeeded by joy. But joy cometh in the morning - Margin: "singing." The margin expresses the force of the original word. There will be singing, shouting, exultation. That is, if we have the friendship of God, sorrow will always be temporary, and will always be followed by joy. The morning will come; a morning without clouds; a morning when the sources of sorrow will disappear. This often occurs in the present life; it will always occur to the righteous in the life to come. The sorrows of this life are but for a moment, and they will be succeeded by the light and the joy of heaven. Then, if not before, all the sorrows of the present life, however long they may appear to be, will seem to have been but for a moment; weeping, though it may have made life here but one unbroken night, will be followed by one eternal day without a sigh or a tear.
1863 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 9 (1863) 513
This prayer falls from the lips of yonder Brother, whose rough pathway for many a mile has descended into the Valley of Death. Loss after loss has he experienced, till as in Job's case, the messengers of evil have trod upon one another's heels. His griefs are new every morning, and his trials fresh every evening. Friends forsake him and prove to be deceitful brooks. God breaks him with a tempest. He finds no pause in the ceaseless shower of his troubles. Nevertheless, his hope is not extinguished, and his constant faith lays hold upon the promise, that, "weeping may endure for a night, but joy comes in the morning." He understands that God will not always chide, neither does He keep His anger forever. Therefore he watches for deliverance even as they that watch for the morning, and his most appropriate cry is, "O satisfy us early with Your mercy.
1872 · Thomas Brooks, The Treasury of David, vol. 2 (Psalms 27-57) 30.q16
“Weeping may endure for a night, but joy cometh in the morning.” Their mourning shall last but till morning. God will turn their winter’s night into a summer’s day, their sighing into singing, their grief into gladness, their mourning into music, their bitter into sweet, their wilderness into a paradise.
1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 30.4-5
“Weeping may endure for a night;” but nights are not for ever. Even in the dreary winter the day-star lights his lamp. It seems fit that in our nights the dews of grief should fall.
1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 30.4-5
When the Sun of Righteousness comes, we wipe our eyes, and joy chases out intruding sorrow. Who would not be joyful that knows Jesus? The first beams of the morning bring us comfort when Jesus is the day-dawn, and all believers know it to be so. Mourning only lasts till morning: when the night is gone the gloom shall vanish.
1874 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 20 (1874) 1171
Go, then, and tell every broken heart that "weeping may endure for a night, but joy comes in the morning." The Lord may chide today but He will kiss tomorrow! Now the smarting of His rod are terrible—tomorrow the sweetness of His love will be entrancing!
1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2508
The day will come, dear Friend, when your cheeks, all fouled with weeping, shall be washed and made fair to look upon. Your eyes may be weary with waiting and watching, and red with weeping, but that weeping shall endure only for a night. "Joy comes in the morning," as surely as the morning comes after the night! Bear your sorrows bravely, for they are appointed by your Heavenly Father in supreme wisdom. Bear them joyfully, for they will bring forth to you the peaceable fruits of righteousness.
1906 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 52 (1906) 2968
Weeping may endure for a night, but joy comes in the morning. As the dews are appropriate to the night, so is weeping seemly for us when Jesus hides His face from us. The children of the bride-chamber may well mourn when the heavenly Bridegroom is taken from them, but it is only for a night. Morning will end our mourning. Our night-sorrow is for the night, but our joys are for a day that will know no evening.
4 passages · 2 writers · 1800s to 1900s
Maclaren says sorrow rightly borne is represented by a special joy and that sorrow accepted turns to joy. Vinet says joy is the remedy for sorrow.
1872 · Alexander Rodolph Vinet, The Treasury of David, vol. 2 (Psalms 27-57) 30.q37
I say with the apostle, “Overcome evil with good,” sorrow with joy. Joy is the true remedy for sorrow. It never had, never could have any other. We must always give the soul that weeps reason to rejoice; all other consolation is utterly useless.
1892 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 1 (Psalms 1-38) 30
Night and morning are contrasted, as are weeping and joy; and the latter contrast is more striking, if it be observed that "joy" is literally a "joyful shout," raised by the voice that had been breaking into audible weeping. The verb used means to lodge for a night, and thus the whole is a picture of two guests, the one coming, sombre-robed, in the hour befitting her, the other, bright-garmented, taking the place of the former, when all things are dewy and sunny, in the morning.
1892 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 1 (Psalms 1-38) 30
The man who in the darkness took in the dark guest to sit by his fireside finds in the morning that she is transfigured, and her name is Gladness. Rich vintages are gathered on the crumbling lava of the quiescent volcano. Even for irremediable losses and immedicable griefs, the psalmist's prophecy is true, only that for these "the morning" is beyond earth's dim dawns, and breaks when this night which we call life, and which is wearing thin, is past. In the level light of that sunrise, every raindrop becomes a rainbow, and every sorrow rightly—that is, submissively—borne shall be represented by a special and particular joy.
1908–1909 · Alexander Maclaren, Expositions of Holy Scripture: Psalms 30.5
Sorrow is Joy disguised. If it be accepted, if the will submit, if the heart let itself be untwined, that its tendrils may be coiled closer round the heart of God, then the transformation is sure to come, and joy will dawn on those who have done rightly—that is, submissively and thankfully—by their sorrows. It will not be a joy like what the world calls joy—loud-voiced, boisterous, ringing with idiot laughter; but it will be pure, and deep, and sacred, and permanent. A white lily is fairer than a flaunting peony, and the joy into which sorrow accepted turns is pure and refining and good.
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