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Navigating Complex Relationships with Wounded Individuals Biblically

Navigating complex relationships with individuals who are wounded requires a biblical understanding of compassion, empathy, and appropriate action. The Bible frequently addresses the plight of the afflicted and provides guidance on how believers should respond to those experiencing suffering, whether physical, emotional, or spiritual [1].

A foundational principle is the call to compassion and sympathy. Believers are exhorted to "sympathise with them" (Romans 12:15) and to "pity them" (Job 6:14) [1]. This involves bearing them in mind (Hebrews 13:3) and actively visiting them (James 1:27) [1]. The example of Christ is paramount in this regard. Jesus demonstrated profound compassion for the "weary and heavy-laden" (Matthew 11:28-30), the "weak in faith" (Isaiah 40:11; Matthew 12:20), the tempted (Hebrews 2:18), and the afflicted (Luke 7:13; John 11:33, 35) [6]. His ability to sympathize stems from his own experience of suffering and temptation, enabling him to "deal gently with those who are ignorant and led astray, since he himself also is surrounded by weakness" (Hebrews 5:2) [3, 6]. As Hebrews 2:18 states, "For in that he himself has suffered being tempted, he is able to help those who are tempted" [5]. This divine example sets a precedent for human interaction, suggesting that shared experience, even if not identical, can foster understanding and gentle engagement [15].

The Old Testament also emphasizes God's care for the wounded and the expectation that his people will reflect this care. Psalm 10:14 states, "But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless" [4]. The prophet Ezekiel portrays God as actively seeking the lost, bringing back the driven away, binding up the broken, and strengthening the sick (Ezekiel 34:16) [2]. This imagery underscores a divine commitment to restoration and healing for those who are hurt.

Responding to wounded individuals involves several practical actions:

The concept of being "wounded" can encompass various forms of suffering. Isaiah 53, a significant prophetic passage, describes the Messiah as "wounded" and "bruised" for the transgressions of others [9, 13]. This wounding is not merely mental sorrow but a bodily piercing, endured for the benefit of humanity [13]. The suffering of Christ provides a theological framework for understanding and responding to human suffering; his wounds bring healing to others [13]. Even when individuals are "smitten of God," human persecution of the sufferer is still considered blameworthy (Acts 2:23) [14].

The patristic tradition further explores the nature of suffering and appropriate responses. Augustine, for instance, notes that not every indulgent person is a friend, nor is every smiter an enemy, suggesting that sometimes difficult actions are taken out of love for another's deliverance from error [16]. He also observes that injuries can be inflicted through divine instrumentality, as in the case of the apostle's suffering, which was intended for spiritual salvation [10]. Clement of Alexandria, reflecting on his own experiences of being "driven along by the varying wills of many adversaries," saw the injuries inflicted upon him as a means to acquire "the character of a disciple" [11]. This perspective suggests that suffering, while painful, can also be a crucible for spiritual formation.

When dealing with those who have been wounded, especially within the community of faith, there is a particular emphasis on forgiveness and compassion. John Calvin argues that if one has been injured by fellow members of the Church, one "must not be too rigid and immovable in pardoning the offense" [12]. He extends this "humanity" to all people but stresses that the "bond of religion" should make believers even more inclined to compassion towards one another [12]. The shared faith and worship should unite them in a "closer bond" [12].

Theological reflection also considers the impact of injuries on others. Thomas Aquinas, in his Summa Theologica, posits that an injury is more grievous if it affects more persons [8]. Striking a person in authority, for example, is a more serious sin because it injures the entire community [8]. While Aquinas's point here relates to the gravity of sin, it implicitly highlights the ripple effect of harm and the interconnectedness of individuals within a community.

In summary, a biblical approach to complex relationships with wounded individuals is characterized by:

The divine example of God's steadfast presence with the afflicted, comforting and preserving them, serves as the ultimate model for human interaction with those who are hurting [7].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Afflicted, Duty Toward The — To pray for them -- Ac 12:5; Php 1:16,19; Jas 5:14-16. To sympathise with them -- Ro 12:15; Ga 6:2. To pity them -- Job 6:14. To bear them in mind -- Heb 13:3. To visit them -- Jas 1:27. To comfort them -- Job 16:5; 29:25; 2Co 1:4; 1Th 4:18. To relieve them -- Job 31:19,20; Isa 58:10; Php 4:14; 1Ti 5:10. To protect them -- Ps 82:3; Pr 22:22; 31:5.”
  2. Ezekiel “Ezekiel 34:16 (YLT) — The lost I seek, and the driven away bring back, And the broken I bind up, and the sick I strengthen, And the fat and the strong I destroy, I feed it with judgment.”
  3. Hebrews “Hebrews 5:2 (LEB) — being able to deal gently with those who are ignorant and led astray, since he himself also is surrounded by weakness,”
  4. Psalms “But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless. -- Psalms 10:14”
  5. Hebrews “For in that he himself has suffered being tempted, he is able to help those who are tempted. -- Hebrews 2:18”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Compassion and Sympathy of Christ, The — Necessary to his priestly office -- Heb 5:2,7. Manifested for the Weary and heavy-laden. -- Mt 11:28-30. Weak in faith. -- Isa 40:11; 42:3; Mt 12:20. Tempted. -- Heb 2:18. Afflicted. -- Lu 7:13; Joh 11:33,35. Diseased. -- Mt 14:14; Mr 1:41. Poor. -- Mr 8:2. Perishing sinners. -- Mt 9:36; Lu 19:41; Joh 3:16. An encouragement to prayer -- Heb 4:15.”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Afflicted Saints — God is with -- Ps 46:5,7; Isa 43:2. God is a refuge and strength to -- Ps 27:5,6; Isa 25:4; Jer 16:19; Na 1:7. God comforts -- Isa 49:13; Jer 31:13; Mt 5:4; 2Co 1:4,5; 7:6. God preserves -- Ps 34:20. God delivers -- Ps 34:4,19; Pr 12:13; Jer 39:17,18. Christ is with -- Joh 14:18. Christ supports -- 2Ti 4:17; Heb 2:18. Christ comforts -- Isa 61:2; Mt 11:28-30; Lu 7:13; Joh 14:1; 16:33. Christ preserves -- Isa 63:9; Lu 21:18. Christ delivers -- Re 3:10. Should praise God -- Ps 13:5,6; 56:8-10; 57:6,7; 71:20-23. Should imitate Christ -- Heb 12:1-3; 1P”
  8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Injuries Committed on the Person, Art. 4: Article: Whether the sin is aggravated by the fact that the aforesaid injuries are perpetrated on those who are connected with others? I answer that, Other things being equal, an injury is a more grievous sin according as it affects more persons; and hence it is that it is a more grievous sin to strike or injure a person in authority than a private individual, because it conduces to the injury of the whole community, as stated above (FS, Question [73], Article [9]). Now wh”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: It is not however only in the typical services of the old economy that this great doctrine was set forth in the Hebrew Scriptures. In the fifty-third chapter of Isaiah this doctrine is presented with a clearness and copiousness which have extorted assent from the most unwilling minds. The prophet in that chapter not only foretells that the Messiah was to be a man of sorrows; not only that He was to suffer the greatest indignities and be put to a violent death; not only that these sufferings were endured for the benefit of others; but tha”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XX.--62. And, indeed, in these three classes of examples, I see that no class of injury is passed over. [1] For all matters in which we suffer any injustice are divided into two classes: of whic (part 3): was inflicted by the apostle through the instrumentality of Satan; and that he did this not in hatred, but in love, is made plain by that addition, "that the spirit may be saved." Or let them notice what we say in those books to which they themselves attribute great authority, where it is written that the Apostle Thomas imprecated on a ”
  11. Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. II.--HIS OWN CONDITION.: But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries,(3) being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that "the sufferings o”
  12. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 27.13: that if we have been injured by the members of the Church, we must not be too rigid and immovable in pardoning the offense. This humanity indeed is generally enjoined upon us towards all men: but when the bond of religion is superadded, we are harder than iron, if we are not inclined to the exercise of compassion. And we must observe, that they expressly mention the God of Jacob: because the peculiar faith and worship by which they were distinguished from the rest of the nations, ought to unite them with each other in a closer b”
  13. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 53:5: wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment s”
  14. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 69:26: Though smitten of God (Isa 53:4), men were not less guilty in persecuting the sufferer (Act 2:23). talk to the grief--in respect to, about it, implying derision and taunts. wounded--or, literally, "mortally wounded."”
  15. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
  16. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. II. -- 4. Not every one who is indulgent is a friend; nor is every one an enemy who smites. Better are the wounds of a friend than (part 2): used with any man in order to his deliverance from the fatal consequences of error; and yet you see that, in examples which cannot be disputed, this is done by God, who loves us with more real regard for our profit than any other can; and you hear Christ saying, "No man can come to me except the Father draw him, which is done in the hearts of all those who, through fear of the wrath of God, betake them”
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