1 Th 215), a^jj^ t\\sit they who shared His sutterings would share His glory (2 Co 4i», Ph 3i») ; in the recognition that in their case it was nobility of spirit which provoked the world's persecution (1 P 4i2f-, 2 Ti 312, Ac 5^« ; cf. Jn IS'-^'-) ; that afflictions were the signs of God's sonship (He 12^-^) ; and that the worthy bearing of them resulted in ripened character (v."), demonstrated the strength of God in human weakness (2 Co 12'"), qualified one to minister to others (2 Co 1^), and worked an eternal weight of glory in comparison with which the pass- ing affliction was light (2 Co 4" ; cf. Rev 71^-" etc.). The ' promise ' which sustained the ancient heroes of faith amid much affliction was still an inspiration (He 11). (b) The Christian worker might be dis- couraged by his own limitations and the disappoint- ing results of his labour ; his comfort must be that, despite diversity of ministration, ' all service ranks the same with God' (1 Co 12), and that his service in the Lord would not be in vain (Gal 6^ 1 Co 15*^ ; cf. Rev I41'). (c) The common burden of life was lightened for the Christian believer in the con- sciousness 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? (Ro 8^'^). 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 (Ro 8). The world was God's (' there is one God, the Father, of whom are all things' [1 Co 8*=]), who finally would again be all in all (1 Co 15^*"-^). {d) Bereavement and the fear of death were relieved by the strong Christian faith in the Resurrection (1 Co 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 Th 4i*"i^). 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 Co 415 51). Whether the Christians lived or died, they belonged to the Lord (Ro M^). Uncertain as to what the future state Avould be (1 Jn 3^), 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 (Ro 8^^ ; cf. the closing verses of Whittier's The Eternal Goodness). The fourth voice from heaven (Rev 14i^) proclaims the blessed- ness of those who die in the Lord.
The duty of mutual comfort is enjoined in 1 Th 418 ('Wherefore comfort one another with these words ' ; cf. S"). Among a list of Christian duties in 5'^ is that of 'comforting the faint-hearted' (irapafivdeicrOe rotis 6\iyo\l/uxovs). TrapaKX-qais is de- scribed as part of a Christian minister's equip- ment (1 Ti 413, Tit P, 1 Th 3-), and that the term is not confined to mere exhortation is suggested by
2 Co I^ The detailed results of ' prophesying' are given in 1 Co 14'* as ' edification and comfort and consolation' (RV). 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 Co 2^ ; cf. 1 Jn 21- 2).
Literature.— Artt. ' Comfort' in HDB ; ' Comfort," Consola- tion,' and 'Care' in DCG ; the relevant Commentaries, esp. J. B. Lightfoot, Philippiansi, 1878, p. 107, and G. Milligan, Thessalonians, 1908, p. 17 ; A. Nairne, The Epistle of Priesthood, 1913, p. 432; H. B. Swete, I'he Ilobj Spirit in the JUT, 1009, pp. 96 f., 228 f., 372 f. ; H. Black, Christ's Service of Love, 1907, p. 62 ; S. A. Tipple, Days of Old, 1911, p. 107 ; W. P. DuBose, The Reason of Life, 1911, p. 183. H. BULCOCK.
COMING
COMMANDMENT
233
COMING.— See Parousia.
COMMANDMENT.— In so far as primitive Chris- tianity, in contrast to the OT, appeals to the con- science as the supreme tribunal of moral judgment (1 Co S'^-, Ro 145- "-23 ; cf. 2>S), and calls upon Christians themselves to determine what is the will of God (Ro 122, gp^ 510. n 1 j^ 220 ; cf. Jer 3P''), it may be said to proclaim the ethical autonomy of the individual Christian. This, of course, involves the assumption that the Christian apprehends the character of God as revealed in Jesus Christ ; and accordingly the etliical maxim of primitive Christianity is that the believer should have the mind of Christ (Ph 2^^-) and should follow Him (1 Co IP, 1 P 22iff-, 1 Jn 28 etc.).
But, on the other hand, the ajjostles, including St. Paul, make reference to a tradition of authori- tative Divine commandments, and indeed they themselves lay down a number of jnecepts designed to serve as guides for the moral judgment of Christians {ivroKal, ddynara, trapayyeXiai, irapaddaeis, etc. ). We note the following categories.