Consolation

The great work of God the Holy Ghost is consolation. And it is most blessed to the souls of the truly regenerate, in whose hearts the Lord graciously carrieth it on by his inward spiritual refreshments, to watch and observe how the tendencies of his grace are made towards them. "He takes of the things of Christ, and sheweth to them." And he it is that sheds abroad the love of God the Father in the heart, and directs the minds of the people into the patient waiting for Jesus Christ. So that all the actings of our faith upon either ofthe persons of the GODHEAD, are from his sweet influences; and all the manifestations the holy and sacred persons make to the believer, it is God the Holy Ghost teacheth the soul how to receive and enjoy. And by this continual process of grace, he doth what the apostle prayed he might do for the church, as "the apostle prayed he might do for the church, as the God of hope, fill the soul with all joy and peace in believing, that they might abound in hope, through the power of the Holy Ghost." Rom. xv. 13.)

CONSOLATION

1. The word ‘consolation’ (παράκλησις) occurs only twice in the Gospels (Luk 2:25; Luk 6:24, both Authorized Version and Revised Version NT 1881, OT 1885 ). παράκλησις, however, is a word of common occurrence in the rest of the NT, where in Authorized Version it is usually rendered ‘consolation,’ although not infrequently ‘comfort.’ In Revised Version NT 1881, OT 1885 ‘comfort’ has been substituted for ‘consolation’ except in Act 4:36 (‘exhortation,’ marg. ‘consolation’) Act 15:31 (‘consolation,’ marg. ‘exhortation’), Heb 6:18 (‘encouragement’). Besides meaning consolation or comfort, παράκλησις sometimes denotes exhortation, and is so rendered both in Authorized Version and Revised Version NT 1881, OT 1885 . When it is said of Simeon that he was ‘looking for the consolation of Israel’ (Luk 2:25), the word is used by metonymy for the Messianic salvation as bringing consolation to the Chosen People. Similarly the Messiah Himself was known to the Rabbins as מְנַחִם, ‘the Consoler,’ or ‘Comforter,’ of Israel (see Schöttgen, Hor. Heb. et Talm^{. [Note: Talmud.]} ii. 18). In Luk 6:24 the rich are said to have received their consolation, i.e. the comfort which comes from worldly prosperity, in contrast to those spiritual blessings which Jesus had just promised that His disciples should enjoy in spite of poverty, hunger, and tears (Luk 6:20-23, cf. 2Co 1:3-5).

2. Consolation in the teaching of Christ.—First of all, there will ever stand the words: ‘Come unto me, all ye that travail and are heavy laden’ (Mat 11:28-30). Amid outward storm and inward fear the Lord greets His disciples: ‘Be of good cheer: it is I; be not afraid’ (Mar 6:50). The Physician of the ailing body and sick soul addresses the weary sufferer: ‘Son, be of good cheer; thy sins are forgiven’ (Mat 9:2). To us to-day His Holy Spirit breathes the same blessings in the gospel of mercy and peace, the Spirit by whom He is with us ‘all the days, even unto the completion of the age’ (Mat 28:20). His words do not pass away (Mar 13:31), and from His Divine lips no word is void of power (Luk 1:37). ‘Peace be unto you’ is the first message of the ascended as of the risen Lord (Joh 20:21; Joh 20:26). Still He loves ‘to the uttermost’ (Joh 13:1); still He can bear to lose not one of those whom His Father has given Him (Joh 18:9), and still no enemy shall snatch them from His hand (Joh 10:28). Even the hairs of the head of the children of God are objects of His watchfulness (Luk 12:7; Luk 21:18), to number them and to preserve them. So, truly, His service should be without fear (Luk 1:74). Amid the storms of this changeful life we cry: ‘Carest thou not that we perish?’ (Mar 4:38),—and nevertheless the very purpose of His mission was and is that we should have life, and have it more abundantly (Joh 10:10). There is no uncertainty on His part,—eternal life is the settled purpose of God for man (Joh 6:40). The grace He bestows is in its nature prolific, and its fruit is eternal life (Joh 4:14; Joh 4:36). He gives the Kingdom of God (Luk 12:32). His message is a gospel (Mat 4:23). His ears are never closed to our cry (Mat 21:22). All things are possible with Him (Mar 10:27).

To these higher thoughts may be added precious truths which have a like consoling power in the conflict with evil ever surging within and without. Our Lord knows our human nature through and through (Joh 2:25). His purpose is to avert judgment and not to condemn whilst there is time for salvation (Joh 12:47). His condemnations were against hypocrisy and hardness of heart and contempt of His gospel. He came bearing our infirmities and saving us from our sins (Mat 1:21; Mat 8:17, Luk 19:10). What is done to the poor, sick, bereaved, afflicted, is done to Him; and He will remember (Mat 25:40). His blessing abides with the poor, meek, sincere soul, faithful to the end (Mat 5:3-12; Mat 10:22). In this life the disciple must be content to expect little of worldly success, and yet he shall not be unconsoled (Mat 10:25, Mar 10:30, Joh 16:33). To His disciple Christ promises: ‘I will love thee’ (Joh 14:21). See also art. Comfort.

Literature.—Hasting’s Dictionary of the Bible , artt. ‘Paraclete,’ ‘Comfort.’ Grimm-Thayer, Lex. s.v. ταράκλησις.

W. B. Frankland.

By: Kaufmann Kohler

—Biblical Data:

Comfort; alleviation of sorrow (); relief from grief (from , meaning in pi'el form "to remove grief"); words of sympathy and encouragement offered to persons in distress (Gen. xxxvii. 35; II Sam. xii. 24; Job xvi. 2; Ps. cxix. 50, 82). After the burial of the dead, mourners were offered "consolation" by the friends, who made them partake of the mourners' meal and the cup of consolation (see Jer. xvi. 7; compare Ps. lxix. 20; Job xlii. 11). These friends, called "comforters," are frequently mentioned in the Bible (see Lam. i. 2 et seq.; Eccl. iv. 1; II Sam. x. 2; Job xvi. 2; Ps. lxix. 20; Nahum iii. 7), and the act of consolation is alluded to in Job xxix. 25, and especially in Isa. lvii. 18 et seq., Hebr.: "I will restore comforts unto him and to his mourners—food for the refreshment of the lips" (the last Hebrew words, "bore nib sefatayim," have been strangely misinterpreted by the commentators, A. V. giving, "I create the fruit of the lips"; see Luzzatto ad loc.). Isa. lxvi. 10 et seq., Hebr.: "All ye that mourn over her that ye may suck and be satisfied with the overflow of her consolation," also contains an allusion to this custom (compare Ps. xciv. 19, "thy comforts," and Job xv. 11). Also the interpretation of the name of Noah as the one who shall "comfort" men for their hard toil because of the curse of the earth (Gen. v. 29, ), alludes to the wine of which he was the first producer (Gen. ix. 20; see Gunkel, commentary, ad loc., and Prov. xxxi. 6). Consolation was especially promised by the prophets of the Exile to the people mourning over Jerusalem (Isa. xl. 1; xlix. 13; li. 3, 12; lii. 9; lxi. 2 et seq.; lxvi. 10-13; Jer. xxxi. 12 et seq.; Zech. i. 13, 17). Hence the name "Neḥamah" or "Neḥamata" (consolation) given to the prophetic literature as offering comfort to the mourners over Jerusalem by the promise of the advent of "the comforter," either "the Messiah" (see "Menahem" as name of the Messiah, Sanh. 98b) or the "messenger of glad tidings" (see Paraclete; B. B. 14b; Ber. 31b; Yer. Ber. v. 8d).

—In Rabbinical Literature:

"The consolation of Jerusalem" (see above) is mentioned in the prayer recited at meals (see Grace at Meals); also by the Karaites in the wedding eulogy (see Müller, "Masseket Soferim," p. 273), before the reading of the Hafṭarah (see "Massek. Soferim," xiii. 12), and particularly in the benedictions recited over the cup of consolation at the mourners' meal. The consolation of Jerusalem is thus brought into connection with that of the mourners over the dead (see Ket. 8b; Siddur R. Amram, i. 55; Ṭur Yoreh De'ah, 379; Shulḥan 'Aruk, 2).

There were two gates in the Temple at Jerusalem, believed to have been built by King Solomon, through one of which bridegrooms marched, through the other mourners and anathematized persons; the former to receive the congratulations, the latter the consolations, of the inhabitants of Jerusalem, who gathered before these gates for the purpose of showing their sympathy. After the destruction of the Temple the synagogue became the place where bridegrooms received the congratulations and mourners the condolences of the people (Soferim, xix. 12; compare Pirḳe R. El. xiii.). Formerly the mourners stood still, and the people offering consolation passed by them; later on, in consequence of rivalry between families claiming rights of precedence on account of higher rank, the people were ranged in lines, and the mourners passed them, receiving consolation (Sanh. 19a). Ten men were necessary to form such a line (Sanh. ib.). Where there were no mourners to receive consolation, a congregation of ten men paid the honors to the dead (Shab. 152a, b). If the king was a mourner, the people said to him: "May we be thine atonement!" that is, May we suffer for thy sin! And he rejoined: "May ye be blessed from the Lord!" (Sanh. ii. 1). To the priest in the Temple who was in mourning or in misfortune, the friends standing to the right said: "May He who dwells in this house be thy Comforter!" (Middot ii. 2).

The friends who offered consolation sat down on the ground with the mourners and waited for the latter to speak first (Yer. M. Ḳ. iii. 83a). When Johanan ben Zakkai lost his son his disciples came to offer him consolation. R. Eliezer said: "The first man lost his son Abel, and was comforted; so should you be comforted." R. Joshua said: "Job had many sons and daughters, and lost them all on one day, and was comforted; so should you be comforted." R. Jose referred to Aaron the high priest, who lost his two sons on the day of the dedication of theSanctuary, and was comforted; R. Simeon referred to King David, who lost a son and was comforted. But R. Johanan ben Zakkai rejoined: "Your consolations only awaken grief, inasmuch as they recall the evil destiny which befell all these men." Then R. Eleazar b. 'Arak began: "A king gave a precious boon in trust to a man; and, behold, the man was in constant dread lest he might have it damaged or lost; and only when he had returned it safely did he feel at ease. The King of the world gave to thee a son who became a devotee of the Law; and then, having become familiar with all branches of learning, he departed this world free from sins; oughtst thou not be thankful that thou couldst return the treasure to God in such blameless shape?" Whereupon R. Johanan b. Zakkai replied: "Truly, thou, R. Eleazar, hast comforted me" (Ab. R. N. xiv.; compare Beruriah). Judah bar Naḥmani, the meturgeman of Resh Laḳish, spoke at the death of a child to the mourners: "Ye brethren who are afflicted by this loss, ponder upon this bitter lot of man foreordained from the days of creation; many have drunk of this cup, and many will yet drink of it. May the Lord of Consolation console you! Blessed be the Comforter of the Mourners!" To the friends who had come to condole with the bereft he said: "Brethren who practise benevolence, sons of practisers of benevolence, adhering to the covenant of Abraham our father, may the Lord of Recompense recompense you! Blessed be He who recompenseth good deeds!" (Ket. 8b).

In Midrashic literature God Himself is regarded as giving men an example of the "consolation of mourners" (Soṭah 14a, with reference to Gen. xxv. 11: "After the death of Abraham God blessed Isaac"). It is said of consolation that "it is one of those things which bring happiness to man" (Ab. R. N., A., xxx., ed. Schechter, p. 89); and it is declared that "wine has only been created for the cup of consolation" ('Er. 65a, with reference to Prov. xxxi. 6). Regarding the mourners' meal see Funeral Rites and Mourning Customs.

CONSOLATION.—See Comfort.

kon-sō̇-lā´shun (παράκλησις, paráklēsis): “Consolation of Israel” (Luk 2:25), refers to the fulfillment of the promises in Isa 40:1. See COMFORT. “Son of consolation” (Act 4:36 the King James Version and the American Revised Version, margin). See BARNABAS.