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Comfort (2)

Hastings' Dictionary of the New Testament

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COMFORT.—The English word ‘comfort’ means being made strong together. The idea seems to be that sorrow weakens or shatters the whole system of the afflicted man, and that the dispelling of his grief braces him up anew. The sore is not merely plastered over or covered with a surface skin, but healed, so that the sufferer becomes as vigorous as before. Such is, indeed, the comfort imparted by Christ. In connexion therewith the words παρακαλέω and θαρσέω, or θαρρέω, are both employed. In NT ‘beseech,’ ‘entreat,’ ‘exhort’ are all used as equivalents for παρακαλέω, while παράκλησις is most frequently rendered ‘consolation’ in Authorized Version, and θαρσέω or θαρρέω (the former in imperat. only) is commonly translated ‘to be of good cheer.’ But both παρακαλέω and παράκλησις are occasionally rendered ‘comfort’ in Authorized Version (e.g. Matthew 5:4, 2 Corinthians 1:3), while in Revised Version NT 1881, OT 1885 ‘comfort’ has usually been substituted for ‘consolation’ of Authorized Version in the rendering of the noun. In three places (Matthew 9:22, Mark 10:49, Luke 8:48) Authorized Version renders θάρσει ‘Be of good comfort.’ In the first two Revised Version NT 1881, OT 1885 substitutes ‘Be of good cheer,’ and in the last drops θάρσει from the text. In Jn. παράκλητος, which occurs four times (John 14:16; John 14:26; John 15:26; John 16:7), always appears in Authorized and Revised Versions as ‘the Comforter.’

While the mission of Christ was mainly to save men from their sins, it was also His purpose to bring them true relief from their troubles. In His sermon at Nazareth (Luke 4:16-27) He applied to Himself the prophecy of Isaiah (Isaiah 61:1-3), which tells that the Messiah was ‘to comfort all that mourn.’ He would indeed have failed to fulfil the Messianic expectation if He had not set Himself, alike by His person, His gospel, and His work, to heal the broken in heart and to comfort the people of God’s choice (cf. Isaiah 40:1). Among pious Jews the phrase had become a holy oath, Ita videam consolationem, etc. (Alford on Luke 2:25). Thus Simeon is said to have been ‘looking for the consolation of Israel’ (loc. cit.), where παράκλησιν has almost a personal import as though equivalent to τὸν Χριστὸν Κυρίον. The whole gospel of Jesus Christ is therefore one of good tidings to the afflicted, the destitute, the oppressed. The removal of the cause of woe involves the furtherance of the cure of woe. In answer to the Baptist’s question, Jesus named, as one of the signs that He was ὁ Ἐρχόμενος, ‘the poor have good tidings preached to them’ (εὐαγγελίζονται). Accordingly, in the very forefront of His programme as announced in the Sermon on the Mount, Christ gave the beatitude of comfort to the mourners (Matthew 5:4). As the Revealer of the Father, moreover, He was bound to make comfort one of the most prominent features of His ministry, not less in action than in word. The Fatherly pity (Psalms 103:13) and the Motherly tenderness (Isaiah 66:13) of the All-merciful must be set forth by the Son of God, if, looking on Him and listening to Him, men were to be able to see the image and to hearken to the voice of God.

Christ is well fitted to afford comfort not only by His Divine knowledge of our deepest needs and of what best meets these needs, but by His own human experience of affliction and woe. The Man of Sorrows, the One acquainted with grief, as well as the God of all comfort, He can appreciate the necessity of consolation as well as apply the consolation that is availing. Having suffered in temptation, He is able to succour them that are tempted (Hebrews 2:18). The pangs of Him who ‘himself bare our sicknesses’ fitted Him for being the true Physician for the wounded in heart. Through His own weariness He has won multitudes of the heavy-laden to come to Him for rest.^{* [Note: In Expos. Times, viii. 239 and x. 48, Nestle shows that rest and comfort are ‘almost identical for Semitic feeling.’]} The exceeding sorrow even unto death of His own soul as He took the cup from His Father’s hand that He might taste death for every man, has made Him able to give ease and peace to His people in the valley of the shadow. One of the occasions when comfort is most needed is bereavement: and perhaps the tears of Jesus at the tomb of Lazarus (John 11:35) have been as potent to solace the stricken as His word to the widow of Nain, ‘Weep not’ (Luke 7:13). When upon the cross He commended to one another’s care and sympathy the Virgin Mother and the beloved disciple: ‘Woman, behold thy son!’ ‘Behold thy mother!’ (John 19:26-27), we see how truly Christ entered into the heart of the afflicted children of men.

Christ’s dealing with His own chosen followers was one of special tenderness in their hour of sorrow. He knew that while on the whole His departure was expedient for them, yet it would be a terrible wrench, and expose them to bitter persecution. He therefore consoled them when sorrow filled their heart by telling them that He would not leave them orphans (ὀρφανούς, Authorized Version ‘comfortless,’ Revised Version NT 1881, OT 1885 ‘desolate’). After His ascension He would be nearer to them in spiritual presence than when with them in the flesh (John 14:18-20, cf. Matthew 28:20). By rising from the dead He would be Victor over the world in its direst and fiercest assault, and if they shared with Him the world’s hate they would also share His triumph. The discourse (John 14-16) which began, ‘Let not your heart be troubled: ye believe in God, believe also in me,’ fitly ended, ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’

The idea of future compensation for present sufferings is not wanting in the ‘consolation in Christ.’ In His Father’s House are many mansions, on entering which He goes to prepare a place for His disciples, where they shall both behold, and be partakers of, His glory (John 14:2; John 17:22-24). The same idea of a compensating ‘weight of glory’ for ‘light affliction which is but for a moment’ (2 Corinthians 4:17) is involved in the parable where Abraham says of Lazarus, ‘Now he is comforted’ (Luke 16:25). On the other hand, those who are now satisfied with their riches and have no hunger for righteousness, the men of the world who have their portion in this life, ‘have received their consolation’ (Luke 6:24-25).

See also following article.

Arthur Pollok Sym.