Seeking Understanding When Hurt or Offended Biblically
Seeking Understanding When Hurt or Offended Biblically
When faced with hurt or offense, seeking understanding is a crucial step towards healing and reconciliation. The biblical perspective on this issue is multifaceted, emphasizing the importance of responding to adversity with faith, patience, and compassion.
The psalmist's prayer in Psalms 69:26 reflects a deep sense of hurt and betrayal, "For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt" [3]. This verse highlights the complex emotions involved when one is hurt or offended. Jeremiah 31:19 also expresses remorse and a desire for understanding, "Surely after that I was turned, I repented; and after that I was instructed, I struck on my thigh: I was ashamed, yes, even confounded, because I bore the reproach of my youth" [1].
The Bible teaches believers to respond to hurt and offense with prayer, sympathy, and relief. Torrey's Topical Textbook lists various duties towards the afflicted, including praying for them, sympathizing with them, and relieving their suffering [2]. This approach is echoed in the New Testament, where believers are encouraged to "bear one another's burdens" (Galatians 6:2) and to "comfort those who are afflicted" (1 Thessalonians 4:18) [6].
In understanding hurt and offense, it's essential to recognize that suffering can be a result of sin or the consequence of being a follower of Christ. The apostle Paul writes about the sufferings of Christ and the afflictions of believers, stating that he "supplies in his body that which was lacking in the sufferings of Christ" (Colossians 1:24) [8]. This passage highlights the idea that believers participate in the sufferings of Christ and that their experiences can be a form of solidarity with Him.
The early Church Fathers also addressed the issue of hurt and offense. Augustine emphasizes the importance of patience and compassion in responding to those who cause harm. In his Homilies on John, he notes that some individuals may be blinded by spite and rejoice in the mistakes of others, but believers should respond with pity and patience [5]. Similarly, Lactantius advises against returning injuries or avenging oneself, instead advocating for patience and blessing those who curse us [10].
The Catholic tradition, as represented by Thomas Aquinas, provides a nuanced understanding of injury and sin. Aquinas argues that an injury is a more grievous sin when it affects more persons and that the harm caused by a sin can aggravate its severity [4, 9]. This perspective highlights the importance of considering the broader consequences of one's actions.
The Reformed tradition, as exemplified by John Calvin, emphasizes the role of faith and trust in God when faced with hurt or offense. Calvin notes that believers should not be grieved or angry with themselves when they experience adversity, but rather recognize that God is sovereign over all events [6]. He also highlights the distinction between punishment and correction, arguing that God's discipline is intended to teach and admonish believers, rather than simply punishing them [7].
Sources
- Jeremiah “Surely after that I was turned, I repented; and after that I was instructed, I struck on my thigh: I was ashamed, yes, even confounded, because I bore the reproach of my youth. -- Jeremiah 31:19”
- 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.”
- Psalms “For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt. -- Psalms 69:26”
- 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”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XVI. 12, 33 (continuea). (part 2): to the Jews a stumbling-block, and to the Gentiles foolishness; and to those who are called, both Jews and Greeks, the power of God, and the wisdom of God;"(1) but to the carnal, as babes who held it only as a matter of faith, and to the spiritual, as those of greater capacity, who perceived it as a matter of understanding; to the former, therefore, as a milk-draught, to the latter as solid food: not that the former knew it in one way out in the world at large, and the latter in another way in their secret c”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 33: to mildness and mercy, that he even voluntarily comforts his brethren, telling them, “Be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life.” “As for you, ye thought evil against me; but God meant it unto good,” ( Gen. 45:5 ; 50:20). Had Job turned to the Chaldees, by whom he was plundered, he should instantly have been fired with revenge, but recognising the work of the Lord, he solaces himself with this most beautiful sentiment: “The Lord gave, and the Lord has taken away”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: Hence it is not properly punishment or vengeance, but correction and admonition. The one is the act of a judge, the other of a father. When the judge punishes a criminal, he animadverts upon the crime, and demands the penalty. When a father corrects his son sharply, it is not to mulct or avenge, but rather to teach him, and make him more cautious for the future. Chrysostom in his writings employs a simile which is somewhat different, but the same in purport. He says, “A son is whipt, and a slave is whipt, but the latter is punished”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 60: in proportion to the measure of his gifts. The advantage derived in common by the Church is great enough, when, by their triumphs, she is inflamed with zeal to fight. 4. How maliciously they wrest the passage in which Paul says, that he supplies in his body that which was lacking in the sufferings of Christ! ( Col. 1:24 ). That defect or supplement refers not to the work of redemption, satisfaction, or expiation, but to those afflictions with which the members of Christ, in other words, all believers, behave to be exercised, so lon”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Comparison of One Sin with Another, Art. 8: Article: Whether sin is aggravated by reason of its causing more harm? I answer that, Harm may bear a threefold relation to sin. Because sometimes the harm resulting from a sin is foreseen and intended, as when a man does something with a mind to harm another, e.g. a murderer or a thief. In this case the quantity of harm aggravates the sin directly, because then the harm is the direct object of the sin. Sometimes the harm is foreseen, but not intended; for instance, whe”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — THAT WE OUGHT NOT TO RETURN INJURIES, NOR REVENGE OURSELVES ON HIM THAT DOES US WRONG.: 11. But if any one curse thee, do thou bless him. For it is written in the book of Numbers: "He that blesseth thee is blessed, and he that curseth thee is cursed."(1) In the same manner it is written inn the Gospel: "Bless them that curse you."(2) Being injured, do not avenge yourselves, but bear it with patience; for the Scripture speaks thus: "Say not thou, I will avenge myself on my enemy for what injuries he has offered me; but acquiesc”