Psalms 30:5

Translation
King James Version
For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
Ask
KJV (with Strong's)
For his anger H639 endureth but a moment H7281; in his favour H7522 is life H2416: weeping H1065 may endure H3885 for a night H6153, but joy H7440 cometh in the morning H1242.
Ask
Complete Jewish Bible
For his anger is momentary, but his favor lasts a lifetime. Tears may linger for the night, but with dawn come cries of joy.
Ask
Berean Standard Bible
For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning.
Ask
American Standard Version
For his anger is but for a moment; His favor is for a life-time: Weeping may tarry for the night, But joy cometh in the morning.
Ask
World English Bible Messianic
For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning.
Ask
Geneva Bible (1599)
For he endureth but a while in his anger: but in his fauour is life: weeping may abide at euening, but ioy commeth in the morning.
Ask
Young's Literal Translation
For--a moment is in His anger, Life is in His good-will, At even remaineth weeping, and at morn singing.
Ask
See also
Isaiah 54:7Isaiah 54:82 Corinthians 4:17Psalms 126:5Psalms 126:6Matthew 5:4Isaiah 26:20
In the KJVVerse 14,325 of 31,102

Study This Verse

SUMMARY

Psalms 30:5 profoundly articulates a foundational truth about God's character and His interaction with humanity, asserting that while divine discipline or anger is fleeting, lasting but a moment, His enduring favor is the wellspring of true life and flourishing. It vividly illustrates the transient nature of human sorrow, likening weeping to a temporary guest that lodges for a night, but is inevitably supplanted by the certain arrival of joy with the morning light, thereby assuring believers of God's ultimate disposition towards restoration, gladness, and holistic well-being after periods of trial.

CONTEXT

  • Literary Context: Psalm 30 is a "Mizmor Shir Chanukat HaBayit l'David," a "Psalm, a Song for the Dedication of the House of David," suggesting its composition for a significant celebratory event, likely the dedication of David's own palace or perhaps even the future Temple site. The psalm opens with David's fervent praise for God's miraculous deliverance from a life-threatening illness or profound distress, as he recounts being brought up from the brink of the pit (Psalms 30:2-3). It transitions seamlessly from a personal lament and desperate cry for divine intervention to a triumphant declaration of God's faithfulness and restorative power. Verse 5 serves as the theological linchpin of the psalm, explaining the underlying principle that enabled David's transformation from sorrow to celebration. It encapsulates the profound lesson learned from his experience: the temporary nature of divine discipline and the absolute certainty of God's enduring favor, which culminates in profound joy. This verse directly foreshadows and explains why David's weeping was turned into dancing, as triumphantly declared later in Psalms 30:11.
  • Historical & Cultural Context: In ancient Near Eastern thought and particularly within Israelite culture, the cycles of "night" and "morning" carried profound symbolic weight. "Night" often represented periods of danger, vulnerability, sorrow, divine absence, or the concealment of God's blessing, when evil spirits were thought to roam and human frailty was most exposed. Conversely, "morning" symbolized new beginnings, divine intervention, the restoration of light and hope, and the renewed presence of God's favor. This imagery would have resonated deeply with a people whose lives were intimately tied to agricultural cycles, the daily rhythm of sun and darkness, and the constant awareness of divine providence. Furthermore, the concept of God's "anger" (often understood as righteous indignation or corrective discipline) was not perceived as capricious wrath but as a just, temporary measure within His covenant relationship, distinct from His enduring "favor" (Hebrew: ratson), which signifies His delight, pleasure, and good will towards His covenant people. This understanding is deeply rooted in the broader Old Testament narrative of God's covenant faithfulness, even amidst His people's disobedience, as powerfully articulated in passages like Exodus 34:6-7.
  • Key Themes: This verse powerfully articulates several core themes that resonate throughout the Psalms and the broader biblical narrative. Firstly, it highlights the brevity of divine discipline versus the eternity of God's lovingkindness. God's anger is not His ultimate disposition towards His children; rather, it is a momentary expression, intended for correction and restoration, not for destruction. This underscores His patience and mercy. Secondly, it emphasizes the certainty of God's favor and life. God's ultimate desire for His people is their flourishing and well-being, which He graciously bestows. This "life" (Hebrew: chayyim) is not merely physical existence but encompasses holistic vitality, blessing, spiritual flourishing, and abundant living, reflecting the holistic nature of biblical salvation. Finally, the vivid imagery of "weeping... for a night, but joy... in the morning" establishes a profound theme of hope and restoration after suffering. It assures the believer that periods of sorrow, no matter how intense or prolonged they may feel, are temporary and will inevitably give way to God's promised joy and renewal. This theme echoes through many biblical texts, offering comfort and perseverance to those enduring trials, providing a divine perspective on the temporal nature of affliction compared to the eternal nature of God's promised glory, as seen in Isaiah 60:1-2 and Psalm 126:5-6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Anger (Hebrew, 'aph', H639): This word literally refers to the "nose" or "nostril," and by extension, "face," but is commonly used idiomatically to denote "anger" due to the physiological manifestations of intense emotion (e.g., flaring nostrils, heavy breathing). In a theological context, it signifies God's righteous indignation or displeasure, often expressed as temporary discipline or judgment against sin. The psalmist's emphasis on its "momentary" nature highlights its corrective, rather than destructive, purpose, contrasting sharply with God's enduring character of favor.
  • Favor (Hebrew, râtsôwn', H7522): This term denotes delight, pleasure, good will, acceptance, or desire. When applied to God, it signifies His benevolent disposition, His good pleasure towards His people, and His willingness to bless them. It stands in direct opposition to "anger," representing God's abiding love, grace, and covenant faithfulness. The verse explicitly states that "in his favour is life," indicating that God's good pleasure is the ultimate source of all true flourishing, well-being, and vitality.
  • Life (Hebrew, chay', H2416): This is a plural noun (often translated as "life" or "lives") that signifies not merely biological existence but a rich, full, abundant life characterized by holistic well-being, prosperity, health, and spiritual vitality. It is the antithesis of death and all forms of decay, suffering, or spiritual barrenness. This comprehensive "life" is presented as a direct, inherent consequence and gift stemming from God's enduring favor.

Verse Breakdown

  • "For his anger [endureth but] a moment": This opening clause establishes a profound theological truth about God's character. While God, in His holiness and justice, may express anger or allow periods of corrective discipline due to human sin or disobedience, such expressions are inherently temporary and limited in duration. They are not His ultimate or permanent disposition towards His covenant people. This brevity underscores God's immense patience, mercy, and His desire for reconciliation rather than perpetual wrath.
  • "in his favour [is] life": In stark contrast to the fleeting nature of His anger, God's favor (His ratson) is presented as the eternal source of enduring "life." This implies that God's default and ultimate disposition towards His people is one of benevolence, good pleasure, and blessing, leading to holistic well-being, vitality, and spiritual flourishing. Where His favor rests, there is true, abundant, and lasting vitality that transcends mere physical existence.
  • "weeping may endure for a night": This vivid, poignant metaphor acknowledges the undeniable reality of sorrow, grief, and suffering in the human experience. "Night" powerfully symbolizes a period of darkness, difficulty, desolation, and spiritual or emotional distress. The phrase "may endure" (from the Hebrew lûwn, meaning "to lodge" or "to tarry") suggests that sorrow is a temporary guest, a transient condition that takes up lodging for a limited time, rather than a permanent resident. It validates the pain and hardship but frames it within a finite, circumscribed timeframe.
  • "but joy [cometh] in the morning": This is the triumphant resolution and the verse's central message of unwavering hope. "Morning" symbolizes a new beginning, the breaking of light after darkness, relief, and the certain arrival of divine intervention and restoration. It represents the absolute certainty of gladness, celebration, and renewal after a period of trial. This is not merely wishful thinking or a vague optimism, but a confident, prophetic declaration rooted in the immutable character of God, who faithfully brings light out of darkness and unfailingly turns sorrow into celebration.

Literary Devices

Psalms 30:5 masterfully employs several Literary Devices to convey its profound and comforting message. The most prominent is Contrast, which forms the very backbone of the verse's theological argument. It starkly juxtaposes "anger" with "favor," "a moment" with "life," and the "night" of weeping with the "morning" of joy. This antithetical arrangement powerfully emphasizes the qualitative difference between temporary affliction and enduring divine blessing. Metaphor and Symbolism are also central to the verse's impact, with "night" serving as a potent symbol for periods of sorrow, darkness, and tribulation, and "morning" symbolizing new beginnings, hope, and the certain arrival of joy and divine light. The phrase "weeping may endure for a night" is a classic example of Personification, attributing human characteristics of lodging or tarrying to the abstract emotion of weeping, making the experience relatable and vivid. Finally, the verse exhibits a sophisticated form of Parallelism, specifically antithetical parallelism in its first half (God's anger vs. His favor) and a climactic or synonymous parallelism in its second half (weeping for a night, joy in the morning), reinforcing the core message of transformation and hope through rhythmic and balanced phrasing that enhances memorability and impact.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse beautifully encapsulates a cornerstone of biblical theology: God's ultimate disposition towards His people is one of steadfast love, enduring favor, and life-giving blessing, even when He permits or sends temporary discipline. It profoundly affirms that suffering, while real, painful, and often intense, is never God's final word or ultimate intention for His children. Rather, it is a transient experience, a "night" that, by divine decree, will inevitably give way to the "morning" of His restorative joy. This truth is deeply embedded in the covenant relationship, where God, though holy and just in His righteous anger against sin, is also merciful, compassionate, and abounding in lovingkindness, always working for the ultimate good, growth, and flourishing of those who belong to Him. It speaks to the divine economy of grace, where even trials are purposed for spiritual refinement and ultimately lead to a deeper appreciation of His unwavering faithfulness and the certainty of His promised joy, demonstrating that His character is fundamentally for life and not for death.

REFLECTION AND APPLICATION

Psalms 30:5 offers immense comfort, profound theological insight, and a powerful framework for enduring life's inevitable seasons of sorrow. It calls us to anchor our hope in the unwavering truth of God's character: His anger or discipline is momentary, but His favor is eternal and life-giving. When we find ourselves in the "night" of weeping—whether due to profound grief, debilitating illness, crushing disappointment, spiritual struggle, or any form of adversity—this verse serves as a divine promise that the darkness, no matter how pervasive or prolonged it feels, will not last indefinitely.

Waiting for the "morning" is an active process of aligning our hearts with the traits that invite divine favor. We are encouraged to let our hearts keep His commandments and to bind mercy and truth about our necks (Proverbs 3:1-4). By cultivating "good sense" (Proverbs 13:15) and a posture of humility, we position ourselves to receive the grace that God promises to the lowly. This "morning" may not always be immediate or manifest in the precise way we expect; it might be a new season of relief, a renewed spiritual perspective, a deep inner peace that transcends circumstances, or the ultimate "morning" of eternity when all tears will be wiped away. Regardless of its timing or form, the promise remains certain for those who walk uprightly.

Questions for Reflection

  • What specific "night" of weeping or season of difficulty are you currently experiencing, and how does the promise of "joy in the morning" speak directly to your present reality?
  • How does understanding the brevity of God's "anger" (discipline) and the enduring, life-giving nature of His "favor" shape your perception and response to hardship and suffering?
  • In what practical, tangible ways can you actively "wait for the morning" by pursuing wisdom and uprightness, even when the "night" feels overwhelmingly long and dark?
  • How does this verse encourage you to deepen your trust in God's unchanging character and His ultimate good intentions, even when your current circumstances seem to contradict His promised favor?

FAQ

Does "anger" in this verse imply that God is wrathful towards His believers?

Answer: The "anger" (Hebrew: 'aph, H639) mentioned in Psalms 30:5 is typically understood not as God's eternal, condemning wrath against His covenant children, but rather as His temporary, corrective displeasure or discipline. It is akin to the righteous indignation of a loving parent towards a disobedient child—it is momentary, purposeful, and intended to guide them back to the right path, fostering repentance and growth, rather than to destroy them. The stark contrast with "favor" and "life" in the same verse powerfully highlights that this anger is not God's ultimate or enduring disposition towards those He loves. His ultimate character towards believers is one of grace, mercy, and steadfast favor, as beautifully articulated in Lamentations 3:32-33.

Is this verse a literal guarantee that all my problems will disappear by the very next morning?

Answer: While Psalms 30:5 offers profound hope and a promise of ultimate joy, it is not a literal guarantee that every individual problem or season of difficulty will be resolved by the very next sunrise. The "night" and "morning" are powerful, evocative metaphors for seasons of life. "Night" represents periods of sorrow, difficulty, suffering, or spiritual darkness, which can be brief or extended in duration. "Morning" represents the certainty of relief, restoration, and joy that God faithfully brings, whether that manifests as a new season of life, a profound shift in perspective, a divine intervention, or the ultimate joy of eternity. The core message is that sorrow is temporary and God's joy is certain, even if the timing and specific manifestation of that "morning" remain within His sovereign hands.

How can I genuinely experience "joy in the morning" when my external circumstances remain difficult or unchanged?

Answer: Experiencing "joy in the morning" as promised in this verse is not always about an immediate or complete change in external circumstances, but often about a profound internal shift in perspective, trust, and spiritual posture towards God's character. It is about finding a deep, abiding joy in God Himself amidst the struggle, knowing that His favor endures regardless of present trials. This joy can manifest as an unshakeable peace, an inner resilience, or a deep-seated hope that transcends current difficulties. It comes from fixing our eyes on God's unwavering faithfulness and His eternal promises, rather than solely on the immediate pain or the fleeting nature of our circumstances. Cultivating practices such as gratitude, consistent prayer, worship, and active engagement within a supportive faith community can significantly help us lean into this promised joy, even when the "night" feels long and the path ahead remains challenging. As Philippians 4:4 encourages believers, we are called to "Rejoice in the Lord always; again I will say, rejoice!"

CHRIST-CENTERED FULFILLMENT

Psalms 30:5 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "night" of weeping and sorrow reached its deepest intensity in the suffering of Christ on the cross. Yet, just as the boy Samuel and the young Jesus grew in "favor with God and man" (1 Samuel 2:26; Luke 2:52), the "Son of Man" became the ultimate recipient and conduit of divine favor.

The glorious "morning" of joy burst forth with His resurrection on the third day, triumphing decisively over sin and death. Through His sacrifice, God's eternal "favor" is now extended to all who believe, granting them eternal "life" (John 10:10). Even Mary was told, "Do not be afraid... for you have found favor with God" (Luke 1:30), a favor that led to the birth of the Savior. Believers, united with Christ, now share in this victory; our temporary afflictions are but a fleeting shadow compared to the eternal weight of glory that awaits us, secured irrevocably by the One who transformed the darkest night of human history into the brightest morning of salvation.

Copy as

Commentary on Psalms 30 verses 1–5

It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to dedicate it to God, Deu 20:5. David did so when his house was built, and he took possession of it (Sa2 5:11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses. Note, The houses we dwell in should, at our first entrance upon them, be dedicated to God, as little sanctuaries. We must solemnly commit ourselves, our families, and all our family affairs, to God's guidance and care, must pray for his presence and blessing, must devote ourselves and all ours to his glory, and must resolve both that we put away iniquity far from our tabernacles and that we and our houses will serve the Lord both in the duties of family worship and in all instances of gospel obedience. Some conjecture that this psalm was sung at the re-dedication of David's house, after he had been driven out of it by Absalom, who had defiled it with his incest, and that it is a thanksgiving for the crushing of that dangerous rebellion. In these verses,

I. David does himself give God thanks for the great deliverances he had wrought for him (Psa 30:1): "I will extol thee, O Lord! I will exalt thy name, will praise thee as one high and lifted up, I will do what I can to advance the interest of thy kingdom among men. I will extol thee, for thou hast lifted me up, not only up out of the pit in which I was sinking, but up to the throne of Israel." He raiseth up the poor out of the dust. In consideration of the great things God has done to exalt us, both by his providence and by his grace, we are bound, in gratitude, to do all we can to extol his name, though the most we can do is but little. Three thing magnify David's deliverance: - 1. That it was the defeat of his enemies. They were not suffered to triumph over him, as they would have done (though it is a barbarous thing) if he had died of this sickness or perished in this distress: see Psa 41:11. 2. That it was an answer to his prayers (Psa 30:2): I cried unto thee. All the expressions of the sense we have of our troubles should be directed to God, and every cry be a cry to him; and giving way, in this manner, to our grief, will ease a burdened spirit. "I cried to thee, and thou hast not only heard me, but healed me, healed the distempered body, healed the disturbed and disquieted mind, healed the disordered distracted affairs of the kingdom." This is what God glories in, I am the Lord that healeth thee (Exo 15:26), and we must give him the glory of it. 3. That it was the saving of his life; for he was brought to the last extremity, dropping into the grave, and ready to go down into the pit, and yet rescued and kept alive, Psa 30:3. The more imminent our dangers have been, the more eminent our deliverances have been, the more comfortable are they to ourselves and the more illustrious proofs of the power and goodness of God. A life from the dead ought to be spent in extolling the God of our life.

II. He calls upon others to join with him in praise, not only for the particular favours God has bestowed upon him, but for the general tokens of his good-will to all his saints (Psa 30:4): Sing unto the Lord, O you saints of his! All that are truly saints he owns for his. There is a remnant of such in this world, and from them it is expected that they sing unto him; for they are created and sanctified, made and made saints, that they may be to him for a name and a praise. His saints in heaven sing to him; why should not those on earth be doing the same work, as well as they can, in concert with them? 1. They believe him to be a God of unspotted purity; and therefore let them sing to him; "Let them give thanks at the remembrance of his holiness; let them praise his holy name, for holiness is his memorial throughout all generations." God is a holy God; his holiness is his glory; that is the attribute which the holy angels, in their praises, fasten most upon, Isa 6:3; Rev 4:8. We ought to be much in the mention and remembrance of God's holiness. It is a matter of joy to the saints that God is a holy God; for then they hope he will make them holy, more holy. None of all God's perfections carries in it more terror to the wicked, nor more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness if we can heartily rejoice and give thanks at the remembrance of it. 2. They have experienced him to be a God gracious and merciful; and therefore let them sing to him. (1.) We have found his frowns very short. Though we have deserved that they should be everlasting, and that he should be angry with us till he had consumed us, and should never be reconciled, yet his anger endureth but for a moment, Psa 30:5. When we offend him he is angry; but, as he is slow to anger and not soon provoked, so when he is angry, upon our repentance and humiliation his anger is soon turned away and he is willing to be at peace with us. If he hide his face from his own children, and suspend the wonted tokens of his favour, it is but in a little wrath, and for a small moment; but he will gather them with everlasting kindness, Isa 54:7, Isa 54:8. If weeping endureth for a night, and it be a wearisome night, yet as sure as the light of the morning returns after the darkness of the night, so sure will joy and comfort return in a short time, in due time, to the people of God; for the covenant of grace is as firm as the covenant of the day. 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. (2.) We have found his smiles very sweet; In his favour is life, that is, all good. The return of his favour to an afflicted soul is as life from the dead; nothing can be more reviving. Our happiness is bound up in God's favour; if we have that, we have enough, whatever else we want. It is the life of the soul, it is spiritual life, the earnest of life eternal.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
Copy as
Pseudo-Athanasius
EXPOSITION ON PSALM 30
In God’s wrath is anger, but in his will is life, because his will is life.… He is led to anger because of our sin. And although mourning will continue all night, in the morning he makes for us a rejoicing, when through repentance we strip off the burden of evil.
Evagrius PonticusAD 399
NOTES ON THE PSALMS 29[30].6
In the same way that wrath arises from the indignation of God, so even life is generated from his will. If “life” indicates knowledge, … then wrath denotes lack of knowledge. Death is a turning from life. Wrath, then, indicates death, a deprivation of contemplation.
Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 30:6
By “wrath” he refers to punishment and retribution, by “wrath” the divine Scripture meaning not only the initial response but also lasting anger. So by “wrath” he refers to the awful process of vengeance, and by “anger” the effect it rightly has on sinners, the terms being interchanged as usual.… He takes vengeance when angered and is beneficent by purpose and intention.
Augustine of HippoAD 430
Exposition on Psalm 30
"For in His indignation is wrath" [Psalm 30:5]. For He has avenged against you the first sin, for which you have paid by death. "And life in His will." And life eternal, whereunto you could not return by any strength of your own, has He given, because He so would. "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 has shone forth by anticipation in the morning resurrection of the Lord.
Augustine of HippoAD 430
EXPOSITION 1 OF PSALM 30:6
We weep only until that morning of resurrection gladness, looking to the joy that blossomed in advance in the early-morning resurrection of the Lord.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 30:3
Now, things turned out like this both in the case of Hezekiah and in the case of the salvation of everyone. After the Assyrians applied those awful threats and moved the city to weeping, they sustained the blow at night, and in the morning they filled with good cheer those whom they had forced to weep. The divine Isaiah brought Hezekiah the sentence of death in the evening, and towards morning brought him in turn the good news of life. And it happened likewise in the case of the salvation of everyone: the sacred apostles and the believers along with them lamented the passion of the Lord, but toward morning the women came and brought the joy of the resurrection.
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 30
The world was cursed by the death of Adam, but life is revealed in the rising from the dead. Weeping will tarry till evening.… But we will have joy in the morning. In the early rising, as the shadows of the earth are ended and the time of morning rising arrives, the beauty of our faith stands.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Psalms 30:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.