Leaven Leaven

Volume 2 Issue 2 Ministry of Consolation Article 4

1-1-1992

The God of All Comfort in Paul's Thought The God of All Comfort in Paul's Thought

James Bury

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Recommended Citation Recommended Citation Bury, James (1992) "The God of All Comfort in Paul's Thought," Leaven: Vol. 2 : Iss. 2 , Article 4. Available at: https://digitalcommons.pepperdine.edu/leaven/vol2/iss2/4

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8 Leaven, Spring 1992

The God ofAll Comfort

in Paul's Thought

Rabbi Alexandri said: "If an ordinary per-son makes use of broken vessels, it is adisgrace for him, but the vessels used bythe Holy One, blessed be He, are preciselybroken ones." (Leviticus Rabbah 7.2)1

The words of this third century rabbi couldsummarize Paul's view of divine comfort. Paul be-lieved that God restores vessels from their brokenpieces. However, brokenness and restoration arenot simply two themes which exist side by side. Theconnection is stronger than that. For at the veryjuncture of shattering and renewal Paul discoveredthe "God of all Comfort." This understanding ofGodcame through Paul's own experiences, but it did notoriginate there. Paul learned about God's comfort inScripture long before it was confirmed in his ownlife. As Rabbi Alexandri realized, God had shown hisinterest in broken vessels throughout the history ofIsrael.

The Background of Paul's ThoughtPaul's terms for "comfort" (parakaleo and

paraklasis) are seldom used in the sense of "console"

James Bury recently taught New Testament atPepperdine University and has served as an instruc-tor at Preston Road Center for Christian Education,

by James Bury

in Greek literature outside ofthe Bible, and they arecertainly not used with reference to divine consola-tion. In fact, Greco-Roman religions had no parallelto his belief in a God who comforts the suffering."But this does not mean that Paul's perspective onGod is "something completely new."? Paul makes afresh contribution with his claim that God's comfortis most decisively known through Christ, but hisgeneral understanding was not unique, Well beforePaul, Judaism had come to describe the salvation ofthe coming Messiah as "the consolation ofIsrael" (cf.Luke 2:25),4 This also reminds us that for Paulcomfort is not reduced to emotional or psychologicalrelief, It is God's intervention on behalf ofhis peopleto bring"salvation" (2 Cor. 1:6) or "life" (1Thess. 3:7,8),5

It is not hard to find the biblical foundationsfor Paul's understanding. From the Exodus throughthe Exile, God shows not only a desire to comfort hispeople but the ability to do so. Again and again thePsalms praise God for his comfort: "The Lord is closeto the brokenhearted and saves those who are crushedin spirit" (34:18).6 Perhaps even more influential onPaul was the theme of divine comfort in Isaiah 40-66. The prophet knew God would comfort Israel "asa mother comforts her child" (66:13) and looked forthe fulfillment of that comfort in God's anointedServant (61:2).7 Such ideas were relevant to Paulbecause he shared Israel's hope in God's deliveranceand testified to its realization in his proclamation ofJesus as the Messiah. Thus it is more than a verbal

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parallel when Paul echoes the Psalms and theProphets in speaking of "the God of endurance andcomfort" (Rom. 15:5) or "the God who comforts thelowly" (2 Cor. 7:6); Paul's very concept of God hasbeen shaped by these writings. Perhaps the bestknown example of this influence is in the openingprayer ofhis second letter to Corinth: "Blessed be theGod and Father ofour Lord Jesus Christ, the Fatherofmercy and the God of all comfort" (1:3). Becauseofthe focus on comfort in this passage.f it deservesa closer examination as we try to understand whatthe "God of all comfort" means to Paul.

2 Cor. 1:3-11: "The God of AllComfort"

Paul's emphasis on God's comfort in 2Corinthians 1:3-11 is part of his attempt to clarifythe nature of-even legitimacy of-his apostleship.This concern dominates not only the letter opening,but appears throughout the letter, especially inchapters 10-13. Our focus is on the content of theideas expressed here, rather than their functionwithin the rhetorical situation of the letter, but weneed to keep the present context and Paul's largeragenda in mind.? For what we have here is not anabstract discussion of the phenomenon of suffering,but Paul's attempt to interpret suffering within aChristian framework.

This paragraph can be divided into two parts:the blessing(vv. 3-7) and the body opening(vv. 8-11).The blessing reveals at least three fundamentalconvictions about divine comfort. First, Paul em-phasizes God's role as comforter. In traditionalJewish terms he praises God as "father of mercies"and "the God of all comfort" (v. 3). Paul elaborateson this role by saying that God comforts in "any andall troubles" (see v. 4, NIV). Secondly, Paul claimsthat God not only comforts the apostles, he comfortsthrough them. When he says that their own comfortis in order to comfort the Corinthians (v. 4), itis clearthat the apostles play an essential role. It isjust asclear that the apostles are not the source but areagents of comfort (v. 4b, 5b). The construction in v.5 ("just as ... thus ... ") would lead us to expect aparallelism such as "just as the sufferings of Christoverflow for us, thus the comfort of Christ overflowsfor us" (or perhaps for "you"; cf. 2 Cor. 4:12,15). Butthe somewhat awkward chiasmus used here high-lights the role of the apostles: "just as the sufferingsof Christ overflow for us, thus through Christ ourcomfort overflows." Paul makes his point even moreemphatic when he twice says that whatever theapostles experience, distress or comfort, "it is foryour comfort" (v. 6). The third point for us to noteabout divine comfort is that the Corinthians share in

Ministry of Con so lotion 9

it precisely the way Paul does-through suffering,and in fact through the very same suffering (v. 6). Bythis he does not mean the Corinthians face similarcircumstances. Nothing in either letter to Corinthindicates that. Rather, they also participate in thesufferings which Paul identifies as the suffering ofChrist.lv

With these ideas set before the readers in ageneral way, Paul starts to deal with the issuesfacing him in Corinth (8-11). As he begins the bodyofthe letter, Paul does not avoid the problem posedby a suffering apostle. Instead he previews what hewill later say (e.g., 12:9f.; 13:3f.) by suggesting thatit is not in spite of, but through his suffering thatPaul is qualified for his task.U Whatever the des-perate situation in Asia, it had the effect of a deathsentence (v. 9). Paul admittedly saw the situation ashopeless; he was once again a broken vessel. Yet thisreminded him to trust in the God who raises the dead(present tense, 9b). God's deliverance in times pastand present is the basis for the hope of deliverancestill to come (v.10). This is however, provided thatthe Corinthians remain partners with the apostlesthrough prayers on their behalf'(v. 11). By askingfortheir prayers at the opening rather than the close ofthe letter, Paul underscores the significance of theCorinthian's solidarity with him in suffering and

Paul's emphasis on God'scomfort in 2Corinthians 1:3-11 is part of his attempt toclarify the nature of, evenlegitimacy of, his apostle-ship.

comfort. Of course ifthey did as Paul asked, it wouldalso undermine the efforts of those who said suchsuffering disqualified him as an apostle.P

Ifit is clear why Paul wanted to convince theCorinthians of his views on divine comfort, it is notso clear what they actually mean or how they mightwork out in the lives ofhis readers. To put the issuesmore sharply, just what does it mean to say Godcomforts the suffering? How is this comfort medi-ated through the apostles? And why is the suffering

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10 Leaven, Spring 1992

and comfort ofbelievers identified with the sufferingand comfort of Christ? The answers to these ques-tions are not spelled out in 2 Corinthiansl:3-11,although they do become clearer as we read the restof the letter. Ifwe also draw on related themes fromhis other letters we may begin to grasp the convic-tions Paul expresses here: in the midst of suffering,comfort comes from God, through the apostles, withChrist.

The Significance of Christ for Paul'sView of Divine Comfort

We can already see that Paul's thought goesbeyond what he reads in Scripture when he identifiesIsrael's "Father ofmer-cies" as the "Father ofour Lord JesusChrist" (2 Cor. 1:3).Onlyfrom Christ doesPaul learn the fullmeaning of divinecomfort. This doesnotmean that he drawson the teachings ofJesus about God'shelp for the hurting(cf, Matt, 5:4). Per-haps it was becausethese ideas had al-ready been conveyed byScripture, perhaps be-cause Paul is not so interested in what Jesus said aswhat Jesus showed. For rather than citing Jesus'teachings about God, Paul considers Jesus' treat-ment by God as the primary witness to divine com-fort.

Even with the debate about what was at thecenter of Paul's theology, there should be no doubtabout the central topic of'his preaching. Whether welook to Paul's own summary statements (e.g., 1Cor.1:23; 2:2; 15:1-4) or to Luke's accounts (e.g., Acts13:26-39; 17:16-31; 26:22, 23) it is evident that themain topic of Paul's preaching was the death andresurrection ofChrist. Throughout Paul's letters wecan find a variety ofinterpretations and applicationsof that event. Whether the problem is anxiety overthe dead (1 Thess. 4:13-18) or arrogance among theliving (Phil. 2:1-11) Paul finds the solution in themessage of the cross. It is also this message whichexplains Paul's convictions about God's comfort.

1. God comforts the suffering. Paul'sreflection on the cross had impact on every area ofhisthought. It forced him to redefine his former notionsof wisdom and power (1 Cor 1:18-25); it led him toreject prior categories ofachievement and aspiration

(Phil. 3:4-11); it assured him ofGod's power over thepowers of the world (Col 2: 15) and even over thepower ofdeath itself(1 Cor. 15:54-57). His existencewas so altered by the meaning of the death andresurrection of Christ that he claimed, "I no longerlive; Christ lives within me" (Gal. 2:20; cf. Rom. 6:1-11). Paul's reflection on the cross also provided himwith a new basis for believing that God comforts thesuffering. All ofGod's acts ofdeliverance in the pastare overshadowed by what God has done in Christ.Now Paul is certain that nothing can hinder God'sdeliverance of the believer (Rom. 8:31-39). Paul'sconfidence that God will continue to rescue himgrows out ofhis knowledge that his is the God "who

raises the dead" (2 Cor.1:9, 10).

But the cross notonly proclaims thatGod gives comfort, ittells where divinecomfort can be found.God acts precisely inwhat would otherwisebe hopeless situations.This is why Paulboasts in his weak-nesses; they are ashowcase for God'spower.P In the same

way, suffering high-lights God's comfort. As

God's power is best seen when no other power ispresent (2 Cor 12:9, 10), so God's comfort is bestrecognized when no other comfort is in sight. This isthe point of 2 Corinthians 1:8. When Paul was"utterly, unbearably crushed" he saw no options andhad no prospects. Yet such suffering "forced him togive up any pretense ofbeing sufficient to overcomeit, and led him to rely solely on God."14 As Paul looksat his own ministry, he sees the most impressivedisplay of God's comfort for the suffering not in thepower to avoid; but in the power to endure (2 Cor.4:7-11).15This is why Paul emphasizes his hardshipsin 2 Corinthians. If the readers missed the signifi-cance of Paul's claim that God's comfort "producesendurance" in their own suffering (1:6, NIV), surelythey would see it in the description of his ministry.In the extreme hardships he faced (see 11:23-33),Paul was sufficient only because God was present.And that presence was never so visible as it was inthe divine comfort ofthe suffering.

We might, however, put the connection be-tween suffering and comfort more radically thanthis. For Paul, suffering is not simply the locationfor recognizing divine comfort; it is the condition for

The cross not only proclaims thatGod gives comfort, it tells wheredivine comfort can be found. Godacts precisely in what wouldotherwise be hopeless situations.

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receiving it. The wording of2 Corinthians 1:7 is notexplicit, but it suggests that because the Corinthianshave suffered Paul knows they will be comforted.lfNote the connection between the apostles' experi-ences of what are referred to as "death" and "life" in2 Cor. 4:10, 11: they face death "so that" life maycome (NIV). This same connection exists in Romans8:17 where Paul says, "we share in his sufferings inorder that we may also share in his glory" (NIV).There could be no participation in Christ's resur-rection apart from first joining in his sufferings. Sothe cross teaches Paul that comfort does not merelycome to the suffering--comfort comes through suf-fering.l? To state Paul's thought in this wayis to riskpossible misunderstanding. Paul does not meansuffering procures comfort. He does find that suf-fering leads to the place where comfort can be found,the place of absolute dependence on God (2 Cor. 1:9).In other words, comfort comes through sufferingonly because comfort comes through faith in God.

The word of the cross says that suffering isnot a meaningless experience to be despised; it is nota mark ofGod's rejection or failure. God's handiworkis seen in broken vessels. Because in suffering werecognize our dependence on God, in suffering Godreveals his power and glory. IS In suffering there isa continuing reliance on God for the life that onlyGod can give and a constant reminder that whateverlife we possess on our own is not the real thing.l?

2. God Comforts through the Apostles.Afrequent answer to the question ofhow Godcomfortsthrough the apostles stresses their ability to empa-thize with those who suffer. For example, onecommentator compares Paul to the philosophersSeneca and Epictetus who taught "sufferers can aidthose in like circumstances.V? Empathy with thesuffering is certainly important (cf. 1 Cor 12:26);there is some consolation in knowing that othershave been through similar pain. But this doesn'texplain the distinctive role of the apostles or giveadequate attention to suffering in Paul's theology:God uses broken vessels, and Paul is one.

Paul's faith that God comforts the sufferingwas based on the message of the cross. And thismessage, with its claim that divine strength is per-fected in human weakness, was the basis on whichothers could share that faith and know God's com-fort. Therefore, the apostles mediate divine comfortwhen they proclaim the salvation of the cross. Theybring God's comfort with their testimony to God'spast act of deliverance and their assurance concern-ing his promises for the future. This is why Paul alsofinds the Scriptures as a source of comfort andendurance (Rom. 15:4; cf. Ps. 119:49-52, 76f.). Theybear witness to the certainty of divine comfort. In

Ministry of Consolation 11

this way, the role ofthe apostles is parallel to that ofthe prophets. The proclamation of divine comfort isthe means of providing the comfort. And the factthat Israel's promised comfort (cf. Isa. 61:2) hascome, only heightens the significance ofthe apostles'role.21

Of course it is not merely by the preachingthat this goodnews is proclaimed. We see in the livesof the apostles an "enactment of the kerygma."22Paul's own sufferings were part of his apostolictestimony to God's salvation. His sufferings were,therefore, not a source of discouragement but re-joicing (cf. Col. 1:24; Eph 3:7, 14). It should gowithout saying that it was not a narcissistic or evena masochistic streak which led Paul to glory in hissuffering. It was the evangelistic drive in Paul thatled him to find in his own experience of suffering, theproclamation of God's promised deliverance. Thefailure ofthe Corinthians to hear the gospel in Paul'ssuffering was at the heart oftheir problem with him.They found it hard to accept that suffering apostlesare witnesses to the comforting God. Perhaps theyhad forgotten that God uses broken vessels. This iswhy Paul tries to help them see the suffering ofbelievers as suffering with Christ.

3. Suffering is with Christ. At times Paulspeaks of suffering on behalf ofChrist (Phil. 1:29; cf.Acts 9:16), and at times he calls suffering an imita-tion ofChrist (1Thess.1:6; cf. 2:14ff.). But sufferingtakes on a new significance when it is seen as aparticipation in the suffering of Christ (2 Cor.1:5, 7;Rom. 8:17). For Paul this is a corollary to hisconviction that believers are united with Christ inhis death. There can be no rising with Christ apart

For Paul, suffering is notsimply the location for rec-ognizing divine comfort; itis the condition for receiv-ing it.

from dying with him; there is no sharing in his powerwithout sharing in his suffering (Phil. 3:1Of.; cf. 2Tim 2:11f.).23The pattern of the cross declares thatcrucifixion precedes resurrection. Paul needed theCorinthians to realize this so they would not misin-

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terpret his suffering, and more importantly so theywould not misinterpret their own. To view sufferingin terms of Christ's death on the cross is to seesuffering as the place where God rescues from deathinto life. Seen in this way suffering brings us to thevery place of God's deliverance and creates the onlyconditions which allow it-when we are helpless todeliver ourselves. By leading the Corinthians to seetheir suffering as a participation in Christ's suffer-ing, Paul not only helps them affirm the foundationand orientation of their life in Christ, he also keepsthem directed toward the hope of their future glori-fication with Christ (2 Cor 4:16-18; see also Rom.8:14-17).

If we think of suffering as solidarity withChrist we begin to realize how God can achieve hispurposes in spite of suffering-or better, especiallyin suffering. Suffering helps the life of the believer"take on a structure corresponding to the foundingevents ofthenew dominion."24Their lives are broughtinto line with Christ's experience on the cross. Or touse Leonard Allen's phrase, to become a "cruciformchurch" in suffering is to develop a cruciform de-pendence on God and a cruciform confidence in hispromised comfort.F'

ConclusionPaul's understanding of the God of comfort

had important implications forhis message in Corinthand for his ministry with the church there. If weshare his convictions there are important irnplica-

tions for us as well. For one thing, to believe that Godcomforts in suffering means we can face suffering asan instrument of God's grace. Suffering in itself iscertainly not a positive experience. We dread it forits existential as well as its physical pain. Sufferingforces us to admit we are vulnerable; it forces us toconcede that our life is unpredictable; and sufferingproves that we are incapable ofhandling everythingthat comes our way. If all this were not enough,suffering can convince us that we are completelyalone: cut off from others and abandoned by God.But Paul's convictions offer us a new vision of suffer-ing which releases us from the fear and dread itcreates. He says nothing to diminish the fact ofsuffering, but he does give us a new way to under-stand its meaning.26 Even while suffering is at workimpressing upon us the limits of our humanity, Godis at work "commandeering it for his own pur-poses."27 God uses suffering to bring us to divinestrength and sufficiency and salvation. And we arenot left to bear our suffering alone. The God ofcomfort is there, as he was at the cross, using theshame of crucifixion to demonstrate the glory ofresurrection.

Paul knew more about the God of comfortthan many of us because the God he read about inScripture and the God he met at the cross was theGod he relied on in life. He knew God as comforterbecause he knew God in suffering. Paul knew whatit meant to be a broken vessel, a vessel used by God.

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