Bible Verses About Grief

This verse reveals God's compassionate proximity to those experiencing deep emotional pain. Barnes notes that God is "ready to hear and to help" those with a broken heart, explaining that God seems especially "near" to help, though He is always omnipresent. Matthew Henry emphasizes that a "contrite heart" is essential to true godliness, where "every grace will flourish" and only God's grace can truly encourage such a person. Gill describes God as "nigh" to the brokenhearted "in a special manner" - He "manifests himself" graciously and "pours in the oil and wine of his love." The Pulpit Commentary adds that God "dwells with" the contrite, "looks to them", "revives their heart", and "heals" them. This promise assures grievers that their pain draws God's special attention and care (BibleHub Commentaries).

This beatitude addresses both spiritual mourning and divine comfort for all forms of godly sorrow. Barnes explains that mourning can refer to "those who mourn over sin" seeking to "forsake them," with comfort coming through the gospel where "those sins may be forgiven." Matthew Henry identifies this as "godly sorrow which worketh true repentance" leading to "humble mind" and "continual dependence" on God's mercy. Gill expands the application to those who grieve over their own sins, the sins of others, and afflictions, promising they will be comforted "by the God of all comfort, by Christ the comforter" both in this life and the afterlife. The Pulpit Commentary specifies this is about "religious or moral causes" - not just worldly grief, but deeper spiritual mourning. Matthew Poole contrasts worldly happiness with spiritual mourning, noting those who "mourn out of duty" have "blessed tears which God will wipe at last" (BibleHub Commentaries).

This passage establishes God as the ultimate source of all genuine comfort. Barnes declares "There is no other real source of happiness but God; and he is able abundantly, and willing to impart consolation to his people." Matthew Henry notes "All comforts come from God, and our sweetest comforts are in him. He speaks peace to souls by granting free remission of sins." Gill emphasizes "There is no solid comfort but what comes from him... whatever consolation the saints enjoy they have it from God." The Pulpit Commentary observes the word "comfort" appears ten times in verses 3-7, emphasizing its central importance, noting "God is called 'the God of comfort' because comfort comes from Him." Jamieson-Fausset-Brown highlights that "Like a true man of faith, he mentions 'mercies' and 'comfort' before speaking of afflictions." This establishes both the source and purpose of divine comfort - to equip believers to comfort others (BibleHub Commentaries).

This eschatological promise describes the complete elimination of suffering in God's eternal kingdom. Barnes poignantly asks "How different will that be from the condition here - for who is there here who has not learned to weep?" emphasizing the contrast between earthly sorrow and heavenly peace. Matthew Henry describes this as "freedom from conflicting passions, temptations, troubles, changes, and alarms" where "all effects of former trouble shall be done away." Gill explains the tears come from sources like "sin, Satan, the hidings of God's face, and afflictive dispensations of Providence" - all of which will cease to exist. The Pulpit Commentary connects this to Isaiah, noting it represents when "sorrow and mourning shall flee away" and death will no longer exist. This ultimate promise provides hope that present grief is temporary in light of eternal restoration (BibleHub Commentaries).

The shortest verse in the Bible carries profound theological weight about Christ's humanity and divine compassion. Barnes observes that Jesus' tears show "tender personal friendship is not inconsistent with pure religion," that "sorrow at the death of friends is not improper," and demonstrates "the tenderness of the character of Jesus." Matthew Henry sees Jesus' weeping as revealing His "tender sympathy with afflicted friends" and showing that "in all the afflictions of believers he is afflicted." Jamieson-Fausset-Brown describes the tears as representing Jesus' "perfect oneness" with human suffering and calls it a "sublime spectacle of the Son of God in tears." The Pulpit Commentary emphasizes this demonstrates "profound and wondrous fellow-feeling with human misery" and "Divine revelation of the very heart of God," refuting theories that deny Christ's human heart. Gill notes the tears show Jesus "truly and really man" experiencing human emotions "without sin" (BibleHub Commentaries).

This verse portrays God as a divine physician providing comprehensive healing for emotional wounds. Barnes describes God healing "those who are crushed and broken in their long captivity," noting this is a general "characteristic of God" to heal broken hearts. Matthew Henry explains that God "condescends to hear the broken-hearted sinner" and provides healing through "the consolations of his Spirit" while speaking "peace" and assuring "sins are pardoned." Gill depicts Christ as a "physician" who heals broken hearts by "pouring in oil and wine" and applying "pardoning grace and mercy" through his blood. The Pulpit Commentary references Israel's exile experience, where their "restoration to their own land 'healed' them," representing God's compassionate nature toward those experiencing deep emotional pain. The metaphor of binding wounds suggests careful, tender attention to each specific hurt (BibleHub Commentaries).

This wisdom literature validates the full spectrum of human emotions within God's sovereignty. Matthew Henry suggests life involves "labour and sorrow" and we should "seize the favourable opportunity for every good purpose and work." Gill notes mourning relates to specific contexts like "when Christ is withdrawn from them" or during church challenges like "corruptions in doctrine and worship." The Pulpit Commentary describes mourning as a "formal expression" of feelings, particularly in funeral contexts, contrasting "hired mourners and the guests at the marriage-feast." The Cambridge Bible highlights mourning as a "formal manifestation of feelings" with references to Zechariah 12:10, suggesting there's an appropriate time for both mourning and joy. Jamieson-Fausset-Brown briefly notes this refers to "mourning for the dead." This validates grief as a natural, God-ordained response to loss (BibleHub Commentaries).

This verse offers hope by contrasting the temporary nature of sorrow with enduring divine joy. Barnes describes sorrow as "like a stranger - a wayfaring person - who lodges for a night only" that will "pass away to be succeeded by joy." Matthew Henry emphasizes "our happiness is bound up in the Divine favour" and while "God's anger continues, the saints' weeping continues." Gill depicts weeping as a "lodger" that stays "but for a night" and suggests joy comes "when the sun of righteousness arises with healing in his wings." The Pulpit Commentary poetically interprets weeping "comes to lodge" in the evening, but "at morn joy arriveth." MacLaren offers a particularly vivid description of Weeping and Joy as "two guests" - one "dark-robed" arriving at night, the other "bright" coming with morning, symbolizing how sorrow is temporary and joy is inevitable (BibleHub Commentaries).