"The Lord hath anointed me...to comfort all that mourn; to appoint
[promise] unto them that mourn in Zion, to give unto them beauty
for ashes, the oil of joy for mourning, the garment of praise
for the spirit of heaviness; that they might be called trees of
righteousness, the planting of the Lord, that he might be glorified."
—Isaiah 61:1-3.—
OUR TEXT is surely good tidings in a very broad and a very deep sense. Its message is one of "comfort," not only to Zion, the consecrated Church, but to all who mourn; and as mentally we cast our eyes over the world we are deeply impressed with the thought that the vast majority of mankind are in mourning: as the Apostle expresses it, "The whole creation groaneth and travaileth in pain together." There are undoubtedly a few who are full, satisfied, and who mourn for nothing, and who, therefore, under these conditions, are excluded from any share in this promised blessing; but they are exceptions to the rule. Some of them are wealthy in this world's goods, and feel that they have need of nothing, and are kept busy with their efforts to enjoy themselves. There are others of the same full class who, tho not wealthy, have a very self-satisfied feeling as respects their moral status: they do not realize themselves as sinners; they do not realize their daily imperfections nor their need of a Savior; and are not mourning for anything, and not therefore in the way to be comforted with any of the comforting assurances and promises and provision which the Lord has made for those who mourn.
So far as the world is concerned, our Lord's ministry of comfort to them is chiefly a future work. We rejoice, however, that the time is sure to come when all that mourn, all the "groaning creation," shall be brought under the blessed influences and provisions of the Millennial Kingdom, and shall there come to know the consolations which God has provided in Christ:—the balm for every trouble, every wound; the cure for every blight, every sin and every imperfection; and their privilege of profiting by these to the fullest measure by giving themselves unreservedly into the care of the Good Physician. But the poor world, blinded and deceived by the god of this world as respects the character and plan of Jehovah, can neither see, hear, nor appreciate now the wonderful provisions made for them, and hence they cannot receive the blessing, the consolation, the "comfort" now, but must wait for it until the establishment of the Lord's Kingdom, the binding of Satan, and the opening of their understanding with the eye-salve of the truth.
But as respects Zion, the consecrated Church, this comfort is now her privilege, and all children of Zion need to be comforted. First of all, they need the comforting knowledge that their sins are forgiven, and that they are no longer strangers and aliens and foreigners, but children of God, joint-heirs with Jesus Christ their Lord, if so be that they suffer with him. They need to be comforted, too, with the assurances of the Lord's Word that our God is very sympathetic, "very pitiful," and that if anyone be overtaken in a fault he may be restored, and "not be utterly cast down." If the children of Zion had no such consolations as these they surely would be utterly discouraged, disheartened, and faint by the way; hence the Lord has provided these comforting assurances, pointing out to them that having begun a good work in them he is desirous of completing it, if they will permit him to do so, and that to this end they must abide in Christ by faith, coupled with obedience to the extent of their ability. What Christian is there who has not shared these consolations, these comforts; and what Christian has not needed them, and realized that without them he would long since have been undone?
The Scriptures point out to us that our comfort comes through fellowship with the heavenly Father and with our Lord Jesus: we are comforted, not by believing that they are ignorant of our weaknesses and shortcomings, nor that they have a low standard of righteousness and a sinful basis of fellowship, but quite to the contrary of all this, they comfort us with the assurance that altho our every imperfection is [R2665 : page 215] known to the Lord he is yet very sympathetic, very merciful; and that having provided, in the great sacrifice at Calvary, a full propitiation (satisfaction) for all sins, the Lord is very pleased to apply, on behalf of each of his adopted children, in full measure, the riches of grace necessary to the covering and offsetting of every unintentional, unapproved error and failure. What comfort is here! What consolation! What privileges of fellowship with the Father and with the Son!
And this comfort, the Scriptures assure us, comes to us through the holy spirit—it is the channel, and, hence indeed, called the Comforter. (John 14:26.) Those who have the holy spirit may have the comfort; those who do not have the holy spirit may not have this comfort, this consolation. It is only as we receive of the spirit of the Lord, the mind of the Lord, his disposition, that we are able to understand and appreciate the lengths and breadths, the heights and depths of his love and compassion and provision for us, and to be comforted thereby.
Nevertheless, this comfort of the holy spirit (the channel of divine favor), reaches us through the Scriptures, for the Scriptures are the medium, or sub-channel through which the knowledge of God's grace and the comfort of all knowledge reach us; in the Apostle's language, "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope."—Rom. 15:4.
Yet while this comfort is of the Father, through the Son, by the holy spirit, communicated through the Scriptures, we are informed that in great measure it is communicated by the members of the body of Christ one to another, as the Apostle, for instance, after relating certain features of the divine plan respecting the deliverance of the Church, says, "Wherefore, comfort one another with these words." (1 Thess. 4:18.) Similarly, the Apostle declares that he sent Timothy to the Church at Ephesus, and again to the Church at Colosse, that he might comfort their hearts. This, of course, signifies that he was to draw their attention to the exceeding great and precious promises of the Lord's Word, and that thus they might drink in the holy spirit of all the promises, and that thus they might be comforted, not only with respect to the things promised, but with respect to the loving compassion and sympathy of him who promises them.
Writing to the Thessalonians, the Apostle says that he sent Timothy—"to establish you and to comfort you concerning your faith, that no man should be moved by these afflictions: for yourselves know that we are appointed thereunto: for verily, when we were with you we told you we should suffer tribulation, even as it came to pass and ye know. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter had tempted you." (1 Thess. 3:2-5.) Here again it is evident that the comforting signifies and implies establishment in the faith once delivered to the saints, that all the terms and conditions of our covenant should be clearly held in mind, and that the promises of reward at the end of the journey might serve to comfort, strengthen and establish the children of Zion in their endurance of the tribulations as good soldiers. This comfort, again, was of the Lord, through the holy spirit, through the agency of Paul and Timothy. Again, the same Apostle, speaking in the same strain, says, "Wherefore, comfort yourselves together, and edify one another, even as also ye do."—1 Thess. 5:11.
All of the Lord's people need to remember that in proportion as they are ambassadors of the Lord, and his representatives, it will be their privilege not only by and by in the Kingdom to "comfort all that mourn," and to be the trees of righteousness, whose leaves will be for the healing of the nations (Rev. 22:2), but they should remember that in the present life they have a ministry of comfort to perform also, toward all who mourn in Zion—toward all of the Lord's people who are in any tribulation, physical or mental disquiet, dis-ease; and they should remember, too, that just in proportion as they are filled with this spirit now, it is their privilege to bind up the broken-hearted, and comfort the mourning ones. No one can have this spirit of helpfulness, this disposition to comfort and to strengthen, and to edify, and to upbuild the household of faith, except he have in considerable measure the spirit of the truth, the spirit of the Lord, the spirit of love: and in proportion as each seeks to cultivate this privilege of brotherly helpfulness, in comforting and upbuilding and strengthening, in that same proportion he will find the spirit of love developing and abounding in his own heart, and that his likeness to the Lord Jesus, the Head of the body, is becoming more pronounced from day to day and from year to year.
Finally, in view of what we have seen respecting the Lord's goodness toward his people, and the methods by which he comforts them through the holy spirit, the Scriptures and the brethren, let us note one of the Apostle's expressions respecting the great comfort and consolation which God has provided for his consecrated, faithful people, saying—
"Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God."—2 Cor. 1:3,4.
So then, all of our lessons and experiences in life in connection with trials and difficulties and tribulations, if we are rightly exercised by them, should bring us larger experiences in the Lord's comfort, through the gracious promises of his Word and the spirit of the same; and should make us the more capable and efficient agents and representatives of the Lord, his Word and his spirit, in communicating comfort to others about us in their trials and difficulties.