Comfort

Hastings' Dictionary of the New Testament

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’ or ‘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. confortare , ‘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.)

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’ [ neḥem e tâ ] 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, Expositor’s Greek Testament , ‘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.

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 Hasting's Dictionary of the Bible (5 vols) , 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’).

( a ) 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). ( b ) 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). ( c ) 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). ( d ) 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 The Eternal Goodness ). The fourth voice from heaven ( Revelation 14:13) proclaims the blessedness of those who die in the Lord.

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).

Literature.-articles ‘Comfort’ in Hasting's Dictionary of the Bible (5 vols)  ; ‘Comfort,’ ‘Consolation,’ and ‘Care’ in Dict. of Christ and the Gospels  ; the relevant Commentaries, esp. J. B. Lightfoot, Philippians 4, 1878, p. 107, and G. Milligan, Thessalonians , 1908, p. 17; A. Nairne, The Epistle of Priesthood , 1913, p. 432; H. B. Swete, The Holy Spirit in the NT , 1909, pp. 96f., 228f., 372f.; H. Black, Christ’s Service of Love , 1907, p. 52; S. A. Tipple, Days of Old , 1911, p. 107; W. P. DuBose, The Reason of Life , 1911, p. 183.

H. Bulcock.

Hastings' Dictionary of the Bible

Comfort , from late Lat. confortare , ‘to strengthen,’ ‘reinforce,’ denoted in old Eng. ( a ) physical, or ( b ) mental refreshment of an active kind ( invigoration, encouragement ) obsolete meanings. In modern use it denotes ( c ) mental refreshment of the softer kind ( consolation ). Sense ( a ) appears in   Genesis 18:6 ,   Judges 19:5;   Judges 19:8 ,   Song of Solomon 2:5; ( c ) 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 ( b ) prevails, as in   Acts 9:31;   Acts 16:40 ,   Romans 1:12;   Romans 15:4 ,   2 Corinthians 13:11 etc.; the tenderer signification ( c ) appears in   Matthew 5:4 ,   2 Corinthians 1:3 ff. etc. For the above Gr. noun , however, AV [Note: Authorized Version.] fourteen times writes ‘ consolation ’ (interchanging ‘comfort’ and ‘consolation’ in   2 Corinthians 1:3-7 ), alike in senses ( b ) and ( c ): 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 consolation (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’ ( soothing ) in   Colossians 4:11 is an isolated expression kindred to the last. ‘Of good comfort’ in   Philippians 2:19 renders a fourth Gr. word = in good heart, cheerful  ; while ‘of good comfort’ in   Matthew 9:22 || = of good cheer in   Matthew 9:2 and elsewhere (so RV [Note: Revised Version.] here, and in   Mark 10:49 ).

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 .

G. G. Findlay.

Baker's Evangelical Dictionary of Biblical Theology

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.

In the Old Testament naham [   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).

In the New Testament the words parakaleo [   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."

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).

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 ).

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 ).

William J. Woodruff

See also Consolation

King James Dictionary

COMFORT,

1. To strengthen to invigorate to cheer or enliven.

Light excelleth in comforting the spirits of men.

Comfort ye your hearts.  Genesis 18 .

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.

His friends came to mourn with him and to comfort him.  Job 2 .

3. In law, to relieve, assist or encourage, as the accessory to a crime after the fact.

COMFORT, n.

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.

Let me alone, that I may take comfort a little.  Job 10 .

Daughter, be of good comfort thy faith hath made thee whole.  Matthew 9 .

3. Support consolation under calamity, distress or danger.

Let thy merciful kindness be for my comfort.  Psalms 119 .

4. That which gives strength or support in distress, difficulty, danger, or infirmity.

Pious children are the comfort of their aged parents.

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.

Webster's Dictionary

(1): (n.) A wadded bedquilt; a comfortable.

(2): (n.) Unlawful support, countenance, or encouragement; as, to give aid and comfort to the enemy.

(3): (v. t.) To make strong; to invigorate; to fortify; to corroborate.

(4): (v. t.) To assist or help; to aid.

(5): (v. t.) To impart strength and hope to; to encourage; to relieve; to console; to cheer.

(6): (n.) Assistance; relief; support.

(7): (n.) Encouragement; solace; consolation in trouble; also, that which affords consolation.

(8): (n.) A state of quiet enjoyment; freedom from pain, want, or anxiety; also, whatever contributes to such a condition.

Bridgeway Bible Dictionary

See Encouragement .

International Standard Bible Encyclopedia

kum´fẽrt ( נחם , nāḥam  ; παρακαλέω , parakaléō ): 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 paramuthéomai 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.