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The word ðáñÜêëçóéò is generally translated in Revised Version ‘comfort’; ‘exhortation’ is used in Act_13:15, Rom_12:8, 2Co_8:17, 1Th_2:3, 1Ti_4:13, Heb_12:5; Heb_13:22, ‘encouragement’ Heb_6:18; ‘consolation’ or ‘exhortation,’ Act_4:36; Act_15:31. These translations indicate that the NT use of ðáñÜêëçóéò 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 ðáñÜêëçóéò as ‘request’ occurs in 2Co_8:17; ðáñáìýèéá is rendered ‘consolation’ in 1Co_14:3; ðáñáìýèéïí , translated ‘consolation,’ rather indicates persuasive address in Php_2:1; the verb is used in 1Th_2:11; ðáñçãïñßá = ‘comfort’ in Col_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’ (2Co_12:8-9). God is recognized as the real source of all comfort (2Co_1:3; cf. Rom_15:5, 2Co_7:6, 2Th_2:16). He operates through the ‘comfort of the Scriptures’ (Rom_15:4, Heb_12:5; cf. the name ‘consolation’ [neḥemetâ] given by the Jews to the Prophetic literature), through the faithfulness, love, and prosperity of the churches (2Co_7:6-7 etc.), and the sustaining comradeship of friends (Col_4:11, Phm_1:7). Act_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 ðáñÜêëçôïò . ðáñáêáëÝù 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 ðáñáêëÞôùñ 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,’ Joh_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 (1Th_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 (Heb_12:3, 1Th_2:15), and that they who shared His sufferings would share His glory (2Co_4:10, Php_3:10); in the recognition that in their case it was nobility of spirit which provoked the world’s persecution (1Pe_4:12 f., 2Ti_3:12, Act_5:40; cf. Joh_15:19 f.); that afflictions were the signs of God’s sonship (Heb_12:5-9); and that the worthy bearing of them resulted in ripened character (Heb_12:11), demonstrated the strength of God in human weakness (2Co_12:10), qualified one to minister to others (2Co_1:4), and worked an eternal weight of glory in comparison with which the passing affliction was light (2Co_4:17; cf. Rev_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 (Gal_6:9, 1Co_15:58; cf. Rev_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? (Rom_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’ [1Co_8:6]), who finally would again be all in all (1Co_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 (1Th_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 (2Co_4:15; 2Co_5:1). Whether the Christians lived or died, they belonged to the Lord (Rom_14:8). Uncertain as to what the future state would be (1Jn_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 (Rom_8:38; cf. the closing verses of Whittier’s The Eternal Goodness). The fourth voice from heaven (Rev_14:13) proclaims the blessedness of those who die in the Lord.
The duty of mutual comfort is enjoined in 1Th_4:18 (‘Wherefore comfort one another with these words’; cf. 1Th_5:11). Among a list of Christian duties in 1Th_5:14 is that of ‘comforting the faint-hearted’ ( ðáñáìõèåῖóèå ôïὺò ὀëéãïøý÷ïõò ). ðáñÜêëçóéò is described as part of a Christian minister’s equipment (1Ti_4:13, Tit_1:9, 1Th_3:2), and that the term is not confined to mere exhortation is suggested by 2Co_1:4. The detailed results of ‘prophesying’ are given in 1Co_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 (2Co_2:7; cf. 1Jn_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, Philippians4, 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.