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| == Hastings' Dictionary of the New Testament <ref name="term_55352" /> ==
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| <p> The word παράκλησις is generally translated in Revised Version‘comfort’; ‘exhortation’ is used in Acts 13:15, Romans 12:8, 2 Corinthians 8:17, 1 Thessalonians 2:3, 1 Timothy 4:13, Hebrews 12:5; Hebrews 13:22, ‘encouragement’ Hebrews 6:18; ‘consolation’ <i> or </i> ‘exhortation,’ Acts 4:36; Acts 15:31. These translations indicate that the [[Nt]] use of παράκλησις is more nearly equivalent to the root meaning of ‘comfort’ [[(L.]] Lat. <i> confortare </i> , ‘to strengthen’) than to the narrowed present sense of ‘consolation.’ (The use of παράκλησις as ‘request’ occurs in 2 Corinthians 8:17; παραμύθια is rendered ‘consolation’ in 1 Corinthians 14:3; παραμύθιον, translated ‘consolation,’ rather indicates persuasive address in Philippians 2:1; the verb is used in 1 Thessalonians 2:11; παρηγορία = ‘comfort’ in Colossians 4:11.) </p> <p> It is one of the great functions of religion to transform the human pain, sorrow, and discouragement of life. The man of faith cannot escape the inevitable sorrows of the common human lot, but he can modify their values by his religious faith and hope. When faith does not remove mountains, it can give strength to climb them. The ‘thorn in the flesh’ may remain, but the [[Divine]] grace proves ‘sufficient’ ( 2 Corinthians 12:8-9). God is recognized as the real source of all comfort ( 2 Corinthians 1:3; cf. Romans 15:5, 2 Corinthians 7:6, 2 Thessalonians 2:16). He operates through the ‘comfort of the Scriptures’ ( Romans 15:4, Hebrews 12:5; cf. the name ‘consolation’ [ <i> neḥem </i> <i> e </i> <i> tâ </i> ] given by the [[Jews]] to the Prophetic literature), through the faithfulness, love, and prosperity of the churches ( 2 Corinthians 7:6-7 etc.), and the sustaining comradeship of friends ( Colossians 4:11, Philemon 1:7). Acts 9:31 supplies the phrase ‘the comfort of the [[Holy]] Ghost,’ although the translation is uncertain (see [[R.]] [[J.]] Knowling, <i> Expositor’s Greek [[Testament]] </i> , ‘Acts,’ 1900, p. 244); but the idea is present in John 14-17, the section which commences with the note of comfort given in view not only of the coming bereavement, but of the difficulties of [[Christian]] life and work. </p> <p> The term ‘comforter’ in these chapters appears to be an inaccurate and inadequate translation of παράκλητος. παρακαλέω has a double sense: (1) ‘call in as a helper,’ (2) ‘comfort.’ The passive form requires the former meaning-the [[Paraclete]] is the one called in to help, advise, defend. ‘Comforter’ would be παρακλήτωρ as in Job 16:2 (see <i> Hasting's Dictionary of the Bible (5 vols) </i> , article‘Paraclete’). But the fact of having a Paraclete is itself a comfort and encouragement. The recognition and experience of the Divine in human souls inspires and sustains. The description of the Paraclete in these chapters of St. John’s Gospel, as possessing mainly an intellectual function, makes the narrow identification with the ecstatic Pentecostal spirit of Acts improbable. The term rather indicates the growing inward Logos, developed by the demands put upon the disciples after the death of Jesus (‘If [[I]] go not away the Paraclete will not come unto you,’ John 16:7; cf. the thought in Emerson’s essay on ‘Compensation’-‘The angels go out that the archangels may come in’). </p> <p> ( <i> a </i> ) One of the most obvious needs of the Church in [[Nt]] times was that of comfort under circumstances of persecution for Christ’s sake ( 1 Thessalonians 3:3 etc.). The grounds of such comfort might be found in the thought that Jesus, the [[Captain]] and Perfecter of their faith, had similarly suffered ( Hebrews 12:3, 1 Thessalonians 2:15), and that they who shared His sufferings would share His glory ( 2 Corinthians 4:10, Philippians 3:10); in the recognition that in their case it was nobility of spirit which provoked the world’s persecution ( 1 Peter 4:12 f., 2 Timothy 3:12, Acts 5:40; cf. John 15:19 f.); that afflictions were the signs of God’s sonship ( Hebrews 12:5-9); and that the worthy bearing of them resulted in ripened character ( Hebrews 12:11), demonstrated the strength of God in human weakness ( 2 Corinthians 12:10), qualified one to minister to others ( 2 Corinthians 1:4), and worked an eternal weight of glory in comparison with which the passing affliction was light ( 2 Corinthians 4:17; cf. Revelation 7:13-17 etc.). The ‘promise’ which sustained the ancient heroes of faith amid much affliction was still an inspiration (Hebrews 11). ( <i> b </i> ) The Christian worker might be discouraged by his own limitations and the disappointing results of his labour; his comfort must be that, despite diversity of ministration, ‘all service ranks the same with God’ (1 Corinthians 12), and that his service in the Lord would not be in vain ( Galatians 6:9, 1 Corinthians 15:58; cf. Revelation 14:18). ( <i> c </i> ) The common burden of life was lightened for the Christian believer in the consciousness of the Divine love. Apart from what Jesus had actually done to comfort and encourage mankind, His very Coming was a symbol of the eternal goodness, love, and care of God. Would not the Father, who had not spared His own Son, with Him freely give His children all things? ( Romans 8:32). Again, the present ‘age’ with its pain and sorrow was not destined to continue for ever. The whole creation was moving towards a Divine event; to those in sympathy with goodness, all things were working together for good (Romans 8). The world was God’s (‘there is one God, the Father, of whom are all things’ [ 1 Corinthians 8:6]), who finally would again be all in all ( 1 Corinthians 15:24-28). ( <i> d </i> ) Bereavement and the fear of death were relieved by the strong Christian faith in the [[Resurrection]] (1 Corinthians 15, etc.). The First [[Thessalonian]] [[Epistle]] sought to give comfort to those whose friends had ‘fallen asleep’ by the fact and manner of the [[Parousia]] ( 1 Thessalonians 4:13-18). [[A]] deeper element of faith was realized in the consciousness that behind the world, visible and temporal, was a world, unseen and eternal, and if the earthly house of our tabernacle be dissolved, we have a building of God eternal in the heavens ( 2 Corinthians 4:15; 2 Corinthians 5:1). Whether the [[Christians]] lived or died, they belonged to the Lord ( Romans 14:8). [[Uncertain]] as to what the future state would be ( 1 John 3:2), they could nevertheless be sure of the Divine Fatherhood and care. ‘Neither life nor death, things present nor things to come,’ could separate the children of God from His love ( Romans 8:38; cf. the closing verses of Whittier’s <i> The [[Eternal]] [[Goodness]] </i> ). The fourth voice from heaven ( Revelation 14:13) proclaims the blessedness of those who die in the Lord. </p> <p> The duty of mutual comfort is enjoined in 1 Thessalonians 4:18 (‘Wherefore comfort one another with these words’; cf. 1 Thessalonians 5:11). Among a list of Christian duties in 1 Thessalonians 5:14 is that of ‘comforting the faint-hearted’ (παραμυθεῖσθε τοὺς ὀλιγοψύχους). παράκλησις is described as part of a Christian minister’s equipment ( 1 Timothy 4:13, Titus 1:9, 1 Thessalonians 3:2), and that the term is not confined to mere exhortation is suggested by 2 Corinthians 1:4. The detailed results of ‘prophesying’ are given in 1 Corinthians 14:3 as ‘edification and comfort and consolation’ (Revised Version). The penitent offender in the [[Corinthian]] Church must not only be forgiven, but comforted, lest by any means such a one should be swallowed up by his overmuch sorrow ( 2 Corinthians 2:7; cf. 1 John 2:1-2). </p> <p> Literature.-articles ‘Comfort’ in <i> Hasting's Dictionary of the Bible (5 vols) </i> ; ‘Comfort,’ ‘Consolation,’ and ‘Care’ in <i> Dict. of Christ and the [[Gospels]] </i> ; the relevant Commentaries, esp. [[J.]] [[B.]] Lightfoot, <i> Philippians </i> 4, 1878, p. 107, and [[G.]] Milligan, <i> Thessalonians </i> , 1908, p. 17; [[A.]] Nairne, <i> The Epistle of [[Priesthood]] </i> , 1913, p. 432; [[H.]] [[B.]] Swete, <i> The Holy Spirit in the [[Nt]] </i> , 1909, pp. 96f., 228f., 372f.; [[H.]] Black, <i> Christ’s [[Service]] of Love </i> , 1907, p. 52; [[S.]] [[A.]] Tipple, <i> Days of Old </i> , 1911, p. 107; [[W.]] [[P.]] DuBose, <i> The [[Reason]] of Life </i> , 1911, p. 183. </p> <p> [[H.]] Bulcock. </p> | | Comfort <ref name="term_55359" /> |
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| | <p> <b> [[Comfort.]] </b> —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 ( <i> e.g. </i> 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 θάρσειfrom 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. ’ </ p> < p> 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, < i> Ita videam consolationem < /i> , etc. ( Alford on Luke 2 :25). Thus [[ Simeon]] is said to have been ‘looking for the consolation of Israel’ ( <i> loc. cit. </i> ), 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. </p> <p> 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. < /p> < p> 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. ’ < /p> < p> 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). < /p> <p> See also following article. </ p> <p> Arthur Pollok Sym. </p> |
| == Hastings' Dictionary of the Bible <ref name="term_50319" /> ==
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| <p> <strong> [[Comfort]] </strong> , from late Lat. <em> confortare </em> , ‘to strengthen,’ ‘reinforce,’ denoted in old Eng. ( <em> a </em> ) physical, or ( <em> b </em> ) mental refreshment of an active kind ( <em> invigoration, encouragement </em> ) obsolete meanings. In modern use it denotes ( <em> c </em> ) mental refreshment of the softer kind ( <em> consolation </em> ). [[Sense]] ( <em> a </em> ) appears in [[Genesis]] 18:6 , Judges 19:5; Judges 19:8 , Song of [[Solomon]] 2:5; ( <em> c </em> ) elsewhere in [[Ot.]] In [[Nt,]] ‘comfort’ usually represents a Gr. verb and noun, common in Paul, which include any kind of animating address; in this connexion the sense ( <em> b </em> ) prevails, as in Acts 9:31; Acts 16:40 , Romans 1:12; Romans 15:4 , 2 Corinthians 13:11 etc.; the tenderer signification ( <em> c </em> ) appears in Matthew 5:4 , 2 Corinthians 1:3 ff. etc. For the above Gr. <em> noun </em> , however, [[Av]] [Note: Authorized Version.] fourteen times writes ‘ <strong> consolation </strong> ’ (interchanging ‘comfort’ and ‘consolation’ in 2 Corinthians 1:3-7 ), alike in senses ( <em> b </em> ) and ( <em> c </em> ): this [[Rv]] [Note: Revised Version.] replaces seven times (in Paul) by ‘comfort.’ ‘Comfort’ is also in [[Av]] [Note: Authorized Version.] the rendering of a second and rarer group of Gr. words denoting <em> consolation </em> (in sorrow): so in John 11:19; Joh 11:31 , 1 Corinthians 14:3 , and Philippians 2:1 (cf. [[Av]] [Note: Authorized Version.] and [[Rv]] [Note: Revised Version.] ), 1 Thessalonians 2:11; 1 Thessalonians 5:14; the original of ‘comfort’ ( <em> soothing </em> ) in Colossians 4:11 is an isolated expression kindred to the last. ‘Of good comfort’ in Philippians 2:19 renders a fourth Gr. word = <em> in good heart, cheerful </em> ; while ‘of good comfort’ in Matthew 9:22 || = <em> of good cheer </em> in Matthew 9:2 and elsewhere (so [[Rv]] [Note: Revised Version.] here, and in Mark 10:49 ). </p> <p> For [[Ot]] and [[Nt,]] comfort has its source in the tender love of God for His people, and for the individual soul; it is mediated (in the [[Nt)]] by the sympathy of Christ, the visitings of the Holy Spirit, the help of brethren, and the hope of glory; it counteracts the troubles of life, and the discouragement of work for God: see esp. John 16:33 , Romans 5:2-5 , 2 Corinthians 1:3-7 . </p> <p> [[G.]] [[G.]] Findlay. </p>
| | == References == |
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| == Baker's Evangelical Dictionary of Biblical Theology <ref name="term_17734" /> ==
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| <p> The basic concept for comfort in both the Old and New Testaments is encouragement, whether by words or the presence of another to help in time of need. Synonymous words are console, help, give relief, cheer up, exhort, and fear not. </p> <p> In the Old Testament <i> naham </i> [ Isaiah 51:12; see also 51:3,19). God is not only the creator God who consoles, but he comes in time of calamity and gives help. The gospel is given in Isaiah 40:1 , where he exhorts, "Comfort, comfort my people, says your God." The final twenty-six chapters of Isaiah are often called "the volume of comfort" with its promise of present comfort and the future promise of the suffering servant who comes to give hope, help, and release"to comfort all who mourn" (61:3). The command of Moses to not be afraid ( Exodus 14:13; 20:20 ) is a command intended to bring comfort to the people. Isaiah intends to bring comfort as he echoes God's presence among his people: "So do not fear, for [[I]] am with you" (41:10). </p> <p> In the New Testament the words <i> parakaleo </i> [ Matthew 5:4 ). But the mothers whose children have been murdered by Herod refuse to be comforted ( Matthew 2:18 ). In these instances the meaning is closely related to "console." </p> <p> Paul's classic passages on comfort ( 2 Corinthians 1:3-7; 7:2-16 ) suggest the dominant note of encouragement. The King James Version and the New International Version use the word "comfort." God is the author of comfort and "comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God" (1:4). This is made possible through Christ, and makes patient endurance overflow to others. Paul was encouraged through the coming of Titus, who had received the comfort of the Corinthian church (7:4-7). </p> <p> Jesus promised the disciples another [[Counselor]] (Comforter, [[Kjv)]] who would be with them forever. He is the Spirit of truth; he will be sent in the name of Jesus; he will teach all things relating to what Jesus had taught them ( John 14:15-27 ). He will be sent by Jesus after Jesus goes away. He appears in Christ's behalf as mediator, intercessor, helper, and comforter: "he will convict the world of guilt in regard to sin and righteousness and judgment He will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come" ( John 16:8,13 ). </p> <p> In both Testaments, God is the author of comfort ( Isaiah 51:12; 2 Corinthians 1:3 ). Christ is comforter, intercessor, advocate. The Holy Spirit is the Counselor sent by Jesus to be our Comforter. The church and the Christian are to function as comforters ( 2 Corinthians 1:4; 7:7 ). </p> <p> [[William]] [[J.]] Woodruff </p> <p> <i> See also </i> [[Consolation]] </p>
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| == King James Dictionary <ref name="term_58819" /> ==
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| <p> [[Comfort,]] </p> 1. To strengthen to invigorate to cheer or enliven. <p> Light excelleth in comforting the spirits of men. </p> <p> Comfort ye your hearts. Genesis 18 . </p> 2. To strengthen the mind when depressed or enfeebled to console to give new vigor to the spirits to cheer, or relieve from depression, or trouble. <p> His friends came to mourn with him and to comfort him. Job 2 . </p> 3. In law, to relieve, assist or encourage, as the accessory to a crime after the fact. <p> [[Comfort,]] n. </p> 1. [[Relief]] from pain ease rest or moderate pleasure after pain, cold or distress or uneasiness of body. The word signifies properly new strength, or animation and relief from pain is often the effect of strength. In a popular sense, the word signifies rather negatively the absence of pain and the consequent quiet, than positive animation. 2. Relief from distress of mind the ease and quiet which is experienced when pain, trouble, agitation or affliction ceases. It implies also some degree of positive animation of the spirits or some pleasurable sensations derived from hope, and agreeable prospects consolation. <p> Let me alone, that [[I]] may take comfort a little. Job 10 . </p> <p> Daughter, be of good comfort thy faith hath made thee whole. Matthew 9 . </p> 3. Support consolation under calamity, distress or danger. <p> Let thy merciful kindness be for my comfort. Psalms 119 . </p> 4. That which gives strength or support in distress, difficulty, danger, or infirmity. <p> [[Pious]] children are the comfort of their aged parents. </p> 5. In law, support assistance countenance encouragement as, an accessory affords aid or comfort to a felon. 6. That which gives security from want and furnishes moderate enjoyment as the comforts of life.
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| == Webster's Dictionary <ref name="term_102291" /> ==
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| <p> '''(1):''' (n.) [[A]] wadded bedquilt; a comfortable. </p> <p> '''(2):''' (n.) [[Unlawful]] support, countenance, or encouragement; as, to give aid and comfort to the enemy. </p> <p> '''(3):''' (v. t.) To make strong; to invigorate; to fortify; to corroborate. </p> <p> '''(4):''' (v. t.) To assist or help; to aid. </p> <p> '''(5):''' (v. t.) To impart strength and hope to; to encourage; to relieve; to console; to cheer. </p> <p> '''(6):''' (n.) Assistance; relief; support. </p> <p> '''(7):''' (n.) Encouragement; solace; consolation in trouble; also, that which affords consolation. </p> <p> '''(8):''' (n.) [[A]] state of quiet enjoyment; freedom from pain, want, or anxiety; also, whatever contributes to such a condition. </p>
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| == Bridgeway Bible Dictionary <ref name="term_18481" /> ==
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| <p> See [[Encouragement.]] </p>
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| == International Standard Bible Encyclopedia <ref name="term_2726" /> ==
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| <p> '''''kum´fẽrt''''' ( נחם , <i> '''''nāḥam''''' </i> ; παρακαλέω , <i> '''''parakaléō''''' </i> ): The New Testament word is variously translated, as "comfort," "exhort," "beseech," the exact translation to be determined by the context. Etymologically, it is "to call alongside of," i.e. to summon for assistance. To comfort is to cheer and encourage. It has a positive force wanting in its synonym "console," as it indicates the dispelling of grief by the impartation of strength. the Revised Version (British and American) has correctly changed the translation of <i> '''''paramuthéomai''''' </i> from the King James Version "comfort," to "consolation." So in the Old Testament, "Comfort ye my people" ( Isaiah 40:1 ) is much stronger than "console," which affords only the power of calm endurance of affliction, while the brightest hopes of the future and the highest incentives to present activity are the gifts of the Divine grace that is here bestowed. </p>
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| ==References == | |
| <references> | | <references> |
| | | <ref name="term_55359"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/comfort+(2) Comfort from Hastings' Dictionary of the New Testament]</ref> |
| <ref name="term_55352"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/comfort Comfort from Hastings' Dictionary of the New Testament]</ref> | |
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| <ref name="term_50319"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/comfort Comfort from Hastings' Dictionary of the Bible]</ref>
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| <ref name="term_17734"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/comfort Comfort from Baker's Evangelical Dictionary of Biblical Theology]</ref>
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| <ref name="term_58819"> [https://bibleportal.com/dictionary/king-james-dictionary/comfort Comfort from King James Dictionary]</ref>
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| <ref name="term_102291"> [https://bibleportal.com/dictionary/webster-s-dictionary/comfort Comfort from Webster's Dictionary]</ref>
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| <ref name="term_18481"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/comfort Comfort from Bridgeway Bible Dictionary]</ref>
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| <ref name="term_2726"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/comfort Comfort from International Standard Bible Encyclopedia]</ref>
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| </references> | | </references> |
Comfort [1]
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 θάρσειfrom 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.
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