The God of all comfort . . . so that we can comfort others! (2Cor 1)

"Clusters" fascinate me. A "cluster" in Scripture is when the inspired author, in the original Greek, Hebrew, or Aramaic, uses the same word, or a word and its cognates, multiple times within a limited space. For instance, in Romans 3:20-28 the Apostle Paul famously "clusters" dikai* (righteousness) language: the verb, noun, and adjective occur a total of 9 times within 9 verses, including, at one point, 3x in one verse (v. 26); similarly, the same thing happens in Rom 10:3-6 (the dikai* language occurs 6x). In other words, Paul intensifies the "righteousness" theme at these points in Romans.

Practically speaking a "cluster" indicates to us that something is weighing heavily on the author's mind, and he wants to let us know about it, even if it means almost "going overboard" by repeating the same or related words.

Second Corinthians 1:3b-4 gives us a very intense "cluster," one that is very important to keep in mind in the midst of the panic over COVID-19, the Coronavirus.

Here, the apostle Paul intensifies "comfort language." Utilizing the noun parakalēsis and the verb parakaleō, which in this context mean "comfort" and "to comfort," Paul declares that God is "the Father of mercies and the God of all comfort (paraklēsis), the One who is comforting (parakaleō) us in the midst of all of our afflictions, so that we may be able to comfort (parakaleō) others in every affliction, through the comfort (parakalēsis) by which we ourselves are comforted (parakaleō)."
[My translation, utilizing Stephanus' 1550 TR via Accordance software]

Now, in the Greek, beginning with the second half of verse 3 ("the Father of . . ."), that's a total of five "comfort" words within just a verse and a half! In other words, out of 34 words in Greek, five are either parakalēsis or parakaleō, accounting for 14.7% of the total word count.

There is a powerful theological and practical message here. Paul is intensifying a theological theme: 1. God is a father who comforts, 2. He comforts us in our distress, and 3. the purpose of that (eis + an infinitive) is so that we might comfort others with that same sort of comfort.

So, my fellow believer: are you prepared to channel the comfort of God the Father to others? Are you prepared to be an instrument of comfort to those that need your help? If you pray for that opportunity and embrace it, God will indeed allow you to be a comfort to others in the name of Jesus Christ.

Hebrew History: three fascinating facts I learned from Adrian Goldsworthy's biography Caesar

Bible teachers should constantly study history, especially that of the Ancient Near East. To fail to do so is to deny oneself an important tool of biblical interpretation. Since both God's written word and the Incarnate Word located themselves within specific times and places, ignorance of ANE history equals ignorance of the very context of God's Word.

Here at BCM, every Fall I have the privilege of teaching Hebrew History (from Abraham to AD 70 according to the syllabus, though I also feel the necessity of briefly lecturing on the Bar Kokhba Revolt), and the class has grown on me! Slowly but surely over the years I have been adding more information and different angles to how I tackle the subject (e.g., inspired by the work of Larry Hurtado, I now also discuss the uniqueness of early Christianity and Judaism in the midst of the Greco-Roman pantheon of religions).

Now, Adrian Goldsworthy (PhD, Oxford) is one of the foremost scholars and experts on the ancient Roman Empire, and an excellent writer (not quite on the level of David McCullough or Neil Bascomb, but more measured and thorough). I recently finished reading Caesar: Life of a Colossus, his excellent biography of Caius Julius Caesar. In addition to much improving my general knowledge of the rise of the Roman Empire, the book provided me with three key points that have assisted me in revising my Hebrew History notes:

1. Although I knew that Pompey had basically waltzed right into the Holy of Holies in the temple in Jerusalem (not a good omen of future Jewish-Roman relations!), I had assumed this was due to mere curiosity. Goldsworthy explains it better, situating this act within the ambition of Rome's commanders and politicians: ". . . the gesture, as was intended, provided a new tale to tell at Rome of the unprecedented deeds of Rome's great general" (p. 186).

2. I had no idea that Jewish forces actually fought for Julius Caesar against Pompey. When pinned down in Egypt, a relief force came to Caesar's aid, but "It was a force of allies rather than Romans, and included a contingent of 3,000 Jews contributed by the High Priest Hyrcanus II and led by Antipater, the father of Herod the Great, as well as various Syrians and Arabs. The involvement of Hyrcanus encouraged the Jewish population of Alexandria to become far more sympathetic to Caesar" (p. 539). In addition, "Hyrcanus the high priest and Antipater were both rewarded for their part in the Egyptian campaign" (p. 543).

I knew, of course, that during the early stages of the Roman Empire (before it was technically an empire) there were some strong pro-Roman sympathies among Jews--thus the highly ironic eighth chapter of First Maccabees (highly ironic in light of our knowledge of 1st century events!). Nonetheless, I did not know that:

3. There was a significant number of Jews in Rome who publicly expressed grief over Julius Caesar's death (p. 621).

In addition to these three points, I also benefited from a deeper understanding of the Roman army and politics, the Imperial Cult, and the rivalry between Caesar and Pompey, all of which touches on both Hebrew History and New Testament Introduction. I reiterate my opening point: Bible teachers should be history readers!