THE CHRISTIAN WORLDVIEW ON GIVEN VS. EARNED RESPECT

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THE CHRISTIAN WORLDVIEW ON GIVEN VS. EARNED RESPECT

People often claim that respect is earned rather than given. Nonetheless, is such a claim biblical and right? What nuances establish such a claim? The common understanding is that Christ respects all (or is at least tolerant of) all opinions, but does he? Is he? Sensible thought would suggest that people should have a broad respect for a position (e.g., the president or leader of a country, a wise teacher of a course, etc.). Therefore, to a degree, much respect is not earned but simply given in specific positions, especially those of authority.[1] The simplest Christian worldview on given versus earned respect then is this: respect is largely given rather than earned, for believers should show the same respect Christ shows for all people.

How then is one to assess what more respect he or she should give? To answer such a question, a distinction should be made between those inside and those outside the Christian faith. Scripture offers several indicators of Christian respect and how God’s people should treat others—both inside and outside the faith.

Respect for Fellow Brothers and Sisters in Christ

To acquire a Christian worldview regarding respect among humans, a distinction must be made between respect for members of the family of God and that of those outside the faith due to the innate witness of the church (John 13:35), for if the world does not observe mutual love in the church, how will the love of Christ be revealed in a world that hates Jesus? Therefore, a primary concern must be how the church handles respect for fellow brothers and sisters in Christ. As such, a tripartite respect subsists within the body of Christ.

1.      Common respect and brotherly love because (not irrespective) of Christ

2.      A fervent realization of differing perspectives within the body

3.      A commitment to the fact that adamant stances, though important, do not constitute animosity toward other Christians

Common Respect and Brotherly Love Because (Not Irrespective) of Christ

When considering the notion that Christ respects all people without regard, one must consider what is biblically claimed of his love toward his chosen people, the church, how Jesus treated his people because of such love, and how he responded to those outside of faith in him. To evaluate such matters, a plurality of biblical examples provides us with reason to make sufficient judgments—the first of which is how Jesus responded to the religious leaders (which unsurprisingly should be noted as those outside the faith) during his earthly ministry. For example, Jesus pronounced seven woes on the teachers of the law and Pharisees.[2] Jesus criticized them for ignoring justice, mercy, and faithfulness while focusing on outward religious appearances and exploiting the vulnerable. He famously called them blind guides and “whitewashed tombs” (Matt 23:27).[3]

Additionally, when religious leaders tried to trap him, Jesus often answered with a question of his own. For example, when they challenged his authority (Luke 20:1-8), Jesus asked them whether John the Baptist’s baptism was from a heavenly or humanly origin. When they could not answer, Jesus refused to answer their question.

Similarly, when the religious leaders criticized him for healing on the Sabbath (Luke 14:1-6), Jesus responded by asking if it was lawful to heal on the Sabbath, followed by a logical challenge about whether they would rescue their own son or ox if it fell into a well on a holy day.

Finally, during his trials before the Sanhedrin, when religious leaders sought false evidence to put him to death, Matthew’s Gospel (Matt 26:62-63) notes that Jesus remained silent because their hostility and bias were already deeply entrenched.

While these examples might seem harsh to some, it should be observed that Jesus did not unnecessarily criticize the religious leaders’ intelligence, intellect, or ability. Instead, Jesus offered secure, bold, and thoughtful responses not based in hatred but rather in love.[4] Since Jesus alone knew the hearts of the religious leaders of his day, his treatments reveal how we should engage with people who at least claim to be within the body of Christ—that is respectful but stern, loving but bold, and helpful but pointed and direct. Those who are wrong must understand the reason for their error; to avoid such confrontation is not love but hatred. Errors must be corrected and cannot be without the necessary confrontation. Jesus responded to religious leaders not to acquire a one-up on them but to aid in their correction.

Furthermore, Scripture is replete with allusions to Christ’s love for his people. The church, in fact, is called the bride of Christ (Eph 5). The church, being the bride of Christ, is an entity that should not be despised, especially by those who claim the name of Christ. How could someone love a person but despise their spouse? Such a claim is hypocritical; yet, a seemingly common claim is that people love Jesus but hate the church—this is impossible. One who hates the church is not a part of Christ’s bride.

Jesus weeps over Jerusalem and cries passionately, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes” (Luke 19:41). He also prays for his people (past, present, and future) in John 17 and reveals his love for his bride. To consider respect for people within the family of God, one must comprehend what Jesus thinks of them (e.g., his wife, his greatest possession, those he loves more than anything). Thus, when anyone disrespects the people of God, they disrespect the bride of Christ. Such a mindset should be taken to even the most common discussions within the church. Respect is loving even in disagreement, and it surely does not include dismissal of the body of Christ.

Tertullian (c. 155 – 220 AD) postulated that the unity of the church is a perpetual reality to be exhibited rather than something to be achieved (i.e., unified is an inherent identity of God’s people). Despite nuanced disparities which subsist in human nature, in essential beliefs, believers hold unity.[5] The Apostle Paul writes, “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one Baptism, one God and Father of all, who is over all and through all and in all” (Eph 4:4-6). This is the surmised essential beliefs of the gospel.

A Fervent Realization of Differing Perspectives Within the Body

Paul charges the Romans, “If possible, so far as it depends on you, live peaceably with all” (Rom 12:18). The inference here then is that it might not always be possible to live peaceably with everyone. Thus, this message assumes that there are times when peace is not possible.[6] The underlying conjecture here is that diversity exists within the body of Christ. To be clear, if a primary belief is not at stake, in secondary beliefs, believers have liberty.

Paul instructs the people of God not to pass judgment on one another and, further, not to cause stumbling (Rom 14). Even in matters so misaligned that legalities are considered, Paul commands believers not to take one another to court (1 Cor 6). Such actions, however, are often sadly ignored. How may an onlooking world see the love of Christ if the church is at war with herself? God has given his people a spirit of unity—while unity may seem impossible, in the power of the Holy Spirit, disunity becomes unity. The church’s responsibility then is to exhibit unity rather than strive to achieve it, for it has already been achieved. Therefore, in secondary matters, there is liberty (i.e., do not plant your flag and die on a secondary hill, of which there are more than many believers realize).

Adamant Stances Do Not Constitute Disrespectful Glances

Even matters that hold staunch and unwavering opinions do not necessitate animosity toward other believers. Primary and secondary distinctions should be made in matters of respect for other believers, but in all beliefs, believers should show charity to one another. Paul admonishes the church at Corinth in his first letter because of their disunity. Even qualms about matters such as spiritual gifts are not to be prioritized by Christians. The Apostle says, “And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). What Paul infers here is that no matter the gifts or calling and no matter the great works one accomplishes on behalf of the Lord, without love, it is meaningless. Consider the great works of Jesus Christ—such works were coupled with godly love for his own people. Even his stark rebukes were employed in love, for Christ seeks to purify his bride from all evil. Therefore, adamant stances (no matter the area) do not constitute disrespectful glances. The body of Christ is diverse, and a realization of such diversity certainly ameliorates believers’ respect one for another.

Respect for Those Outside the Faith

Respect for other believers is vital in the body of Christ. Anecdotally, a common notion is that Christians should treat those outside the faith better than those who profess Christ. Nonetheless, if believers do not show respect for each other, what will an onlooking world think of the church? This message assumes priority regarding respect among brothers and sisters in Christ. Once such respect is established and derived from that same love, how are believers to treat those outside the faith? It is perceptible that those who are not Christians do not possess the same spirit of unity since only those who have a relationship with Christ hold the empowering Spirit of God. As such, Christians should enter relationships outside the faith with caution, for unity is essentially impossible at its basic core.[7] To aid in pragmaticism, three questions will surely help God’s people assess interactions in such relationships.

1.         What are their credentials and knowledge (with an acknowledgement that knowledge surely subsists among those without external qualifications)?

2.         What is their respect for you?

3.         What is their respect for others?

To the first question, Christians would be wise to consider one’s credentials in the matter approached (e.g., political, scientific, social, etc.). Anecdotally, many Christians often seem to prioritize spiritual factors (the most notable being that of a relationship with Christ, which inarguably is the most important factor) at the expense of external credentials (e.g., degrees, certificates, etc.), but Christianity is not opposed to credentials. In fact, Paul (who wrote most of the new Testament canon) was indeed one of the most educated men in early church society. Paul writes, “If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless” (Phil 3:4b-6). If anyone in the early church knew of credentials, it was the Apostle Paul—peerless. In Philippians 3, however, Paul dismisses his external credentials to boast of his Lord and Savior Jesus Christ—even suggesting that such credentials are loss for the gain of Christ (Phil 3:7).

Thus, it is not wrong to prioritize one’s relationship with Christ, but when a person is not a Christian, their external credentials should be considered. It is not wrong to ask questions such as:

What studies has he or she completed on the topic?

Has he or she written on the matter?

What contributions has he or she made to the subject at large?

Understanding one’s expertise on a matter should offer insight into how Christians should perceive what he or she says regarding a topic (i.e., strong credentials should not be ignored, particularly when what is addressed does not compromise the faith).

To the second question regarding one’s respect for you, matters of action and demeanor should be considered. Said another way, Christians should ask themselves how they are treated by a person. Does he or she treat you with respect? Does he or she verbally (or otherwise) disrespect you in any way? Does he or she belittle your opinions? If one disrespects you, what reason do you have to show respect to them? They already operate in an evil spirit (that of Satan, which is diametrically opposed to Christ) so if they also disrespect you, there subsists no basis for an equal respect.

Such reciprocal treatment, nevertheless, should not be equated to hatred, for believers are called to love everyone (Luke 6:35-36, Matt 22:37-39) and treat everyone as they would be treated (Matt 7:12) on the basis of God’s love for everyone (1 John 4:8, 16, Ps 145:9).[8] One’s level of respect for you then does not justify hatred toward that person; rather, disdain from the world presents further opportunity to simultaneously offer the love of Christ to those who desperately need it yet without compromise of the faith.

The third question revolves around one’s respect for other people. While you might certainly be disrespected, if a person also disrespects others, there is not much reason to listen to what they have to say.[9] Is that person humble? Are they boastful and even dismissive of other opinions? Do they listen to others on the basis of humanity rather than the simple merit of education? These are relevant questions to how Christians should respond to those outside the faith.

How Does Christ Respond to Pertinent Matters?

In conclusion, the key differences between the level of respect offered to other believers and those outside the faith revolve around the indwelling of the Holy Spirit in Christians and lack thereof in nonbelievers. The empowerment of the Holy Spirit provides believers with not only the possibility of unity but the innate ability to exercise it. While some may argue for better treatment of those outside the faith, Scripture supports the notion not of better treatment for other Christians but a natural output of respect for fellow members within the body irrespective of secondary disparities.[10]

The best indication of respect level for everyone, however, is the response of Christ. How did Jesus respond to his chosen people? He died for them. How did Jesus respond to those outside the faith? He admonished and loved them. How did Jesus respond to incorrect viewpoints? He lovingly corrected them. Christians should consider Christ’s pointed response that does not abandon his love for all people. Thus, believers must carefully navigate the waters of tension and seek to show the love of Christ to all, especially within the body of Christ. Primary issues (of which there are few) should remain primary, and secondary issues (of which there are many) should remain secondary. Even if an explicit issue’s example is not available in Scripture, since the Bible’s full authority presupposes its own sufficiency in all matters of life, what has Christ already said and done in relevant or similar matters? Jesus’ example then is the greatest answer Christians possess regarding respect. To summarize such an answer, respect is most often given rather than earned, for respect is the default for how Christ treats everyone.

“O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.”[11]

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[1] If respect had to be perpetually earned, mutual respect among humans could not exist, for everyone would constantly try to establish and reestablish respect.

[2] The Pharisees were perhaps some of the most learned and religious people that existed during the first century. In fact, the Apostle Paul was a Pharisee prior to his own conversion. Such religious groups operated not from evil desires but rather misunderstood interpretations of God’s law, which resulted in their overzealous fleshly actions.

[3] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

[4] A seemingly common notion is that Jesus sought opportunities to gain an upper hand against religious leaders when the reality is his responses were sensible and consummately focused on his Father’s glory rather than his reputation in an argument. Such a realization does not suggest the Christian stance to be that of weakness but rather meekness.

[5] It is suggested here that fewer essential beliefs exist than are realized by most Christians.

[6] Jesus teaches that peacemakers are blessed (Matt 5:9); he does not, however, synonymize peacemakers with peaceful. Moreover, Scripture does not teach the absence of killing but rather of murder (Exod 20:13). False interpretations of Scripture often misinterpret such confusions in an attempt to make the Bible teach something it does not.

[7] While believers can and should live in tolerance and kindness with those outside the faith, basic establishments differ greatly (i.e., good and evil) so there will always be a fundamental conflict until Christ returns for his own.

[8] Such a truth assumes that God loves and is good even to those who spend eternity under his wrath.

[9] Such a stance again assumes a love for all people, as an ambassador of Christ.

[10] Believers can and should have theological and ecclesiastical discussions, as they are crucial to Christian spirituality, but primary and secondary issues should remain intact and not cross into the other.

[11] “Sunday Closest to July 13,” The Lectionary Page, July 6, 2026, https://www.lectionarypage.net/YearA_RCL/Pentecost/AProp10_RCL.html.

INTRODUCTION TO SACRAMENTS AND SACRED RITES SERIES

Intro for the following may be found here. Additionally, audio for the Sacraments and Sacred Rites series may be found here. You may also listen to podcast episodes here. Additionally, Dr. Jones' book entitled Sacraments and Sacred Rites may be found here or bought on platforms such as Amazon or the Book Patch.

Christian worship is a lifetime journey of participation and involvement in the life of Christ. The sacred rites and rituals in which the people of God participate should not be undermined, neglected, or misunderstood, for surely, they are vital to a life of worship both individually and corporately.

This series aims to replace misunderstanding with replete comprehension and does not shy from difficult topics and terms often avoided (at least anecdotally) in Evangelical Christianity (e.g., sacrament, rite, etc.). To properly understand the significance of sacred acts of worship, however, one must not separate the sacramental nature of the Christian life, for surely, God is participatory in his people’s lives.

Furthermore, Christian worship holds deep roots, which although strongly connected, transcend that of Judaism. The church calendar and the sacred rituals through which God’s people worship the triune and eternal God offer ample opportunity for the church to live within the reality of Christ’s life and participate in his redemptive process and sacrifice, for God’s people are certainly called to share not only in the life of Christ but in his sacrificial death.

The more the people of God understand the sacramental nature of sacred actions in worship, the more they will experience the reality of Christ’s work in their lives and fully participate in Christ’s work within his bride: the church. This series, therefore, has the notable aim of clarification and understanding—understanding the nature of the church, the nature of sacrament, and the participatory foundation of Christian worship, which is most evident through the sacraments and sacred rites.

THE DIFFERENCE IN RIGHT AND WRONG SACRIFICES

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ISAIAH 1:10-18—THE DIFFERENCE IN RIGHT AND WRONG SACRIFICES ACT OF WORSHIP PERSONAL BLOG 11/02/2025

The book of Isaiah holds sharp warnings for the people of God—not only the ancient people of God but the church today.

587 BC was a disastrous time for the people of Jerusalem and Judah. More than a century earlier the northern tribes of Israel were conquered and carried away by the Assyrians. Now the Babylonians laid waste the southern territories and a seventy-year exile uprooted the nation. Shameful idolatry had caused the undoing of the people. Innumerable warnings incited only an unresponsive disdainfulness; the prophets were considered fools (Hos 9:7). God, who never threatens in vain, allowed the axe to fall (Isa 1:7).^[1]

Isaiah 1:10-18 begins the Prophet’s message, and while seemingly hopeless, a reminder of the Lord’s mercy is assuredly present, for in amazing love, God never abandons his people, though they falter.

Isaiah 1:10-18

¹⁰ Hear the word of the Lord,
    you rulers of Sodom!
Give ear to the teaching of our God,
    you people of Gomorrah!
¹¹ “What to me is the multitude of your sacrifices?
    says the Lord;
I have had enough of burnt offerings of rams
    and the fat of well-fed beasts;
I do not delight in the blood of bulls,
    or of lambs, or of goats.

¹² “When you come to appear before me,
    who has required of you
    this trampling of my courts?
¹³ Bring no more vain offerings;
    incense is an abomination to me.
New moon and Sabbath and the calling of convocations—
    I cannot endure iniquity and solemn assembly.
¹⁴ Your new moons and your appointed feasts
    my soul hates;
they have become a burden to me;
    I am weary of bearing them.
¹⁵ When you spread out your hands,
    I will hide my eyes from you;
even though you make many prayers,
    I will not listen;
    your hands are full of blood.
¹⁶ Wash yourselves; make yourselves clean;
    remove the evil of your deeds from before my eyes;
cease to do evil,
¹⁷     learn to do good;
seek justice,
    correct oppression;
bring justice to the fatherless,
    plead the widow's cause.

¹⁸ “Come now, let us reason together, says the Lord:
though your sins are like scarlet,
    they shall be as white as snow;
though they are red like crimson,
    they shall become like wool.[2]

The waning people of God hear the words of the Lord through the Prophet Isaiah who calls them to return—return to the Lord and return to worship. In a similar manner, the message subsists today and transcends generations, as the people of God are not called to mere sacrifices but to purity of heart, for without such a condition, God’s people may not rightfully worship and, therefore, may not worship in sincerity. There are three essentials which must be observed from the text.

God’s Hatred of Empty Sacrifices (vv. 10-15)

While God surely commands and even elicits sacrifices from his chosen people, those which are empty are not only futile but anger the Almighty, as he is certain to respond with vomiting those sinners from his mouth (Rev 3:16). The Prophet Isaiah offers the people of God a stark warning from the Lord: “I’m fed up to the teeth with your worship [or lack thereof so repent or else].”^[3]

The standing error of the ritualist is that if all depends on performing the ceremonial act, then the more you do it the better. Says is a continuous tense: ‘keeps saying’—as something he presses home upon us. Apart from Psalm 12:6 only Isaiah (1:18; 33:10; 40:1, 25; 41:21; 66:9) uses this verbal form referring to divine speech. To the Lord the ritual act means nothing…, adds nothing…, and does nothing…”^[4]

The people of Israel sought to worship God without repentance, which is impossible, as worship always produces repentance—not perfection but a turning and changing of ways. Without repentance, one has not worshiped God. “The problem was the disparity between what they meant in their hearts as they worshiped and what they did in their lives outside the context of worship. He likens them to the rulers and people of Sodom and Gomorrah, because they’re about as responsive to Yahweh as those two cities were.”^[5]

Through Isaiah’s prophecy, the word of the Lord came in no uncertain terms: God hates empty sacrifices, which is precisely what the chosen people of God were propounding. God says, “I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats” (v. 11). Such acts of irreverence and vile filth are considered the trampling of the Lord’s courts (v. 12). Thus, God commands his people to bring no more vain offerings before him (v. 13). The Lord even suggests that he hates the appointed feasts, in which he has commanded his people to partake, for they were a burden to him (v. 14).

No sacrifice may substitute for the unrighteous acts performed by a heart that is unpure. No matter how many prayers offered, songs sung, or hands lifted, God despises an unclean heart that makes a feeble attempt at a holy sacrifice, for without purity of heart, pride is what is offered. Without purity of heart, people risk angering the Holy and Almighty one and, therefore, enticing his discipline.[6] Through Isaiah, God’s message is clear: because of unclean hearts and insincerity, toward the rituals offered by his own people he holds disdain.

When God’s people live in blatant disobedience (sin), it does not go unnoticed. God, in fact, says to such people, “When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood” (1:15). How many times does God need to warn us before we listen? How much sin will be endured before God responds with discipline or even punishment? How many babies must be sacrificed on the altar of convenience before God counters with justice and judgment? Even God’s patience terminates. A time is coming when it will terminate for the world in which we live, for the Lord hates empty sacrifices.

God’s Pleasure in Substantial Sacrifices (vv. 16-17)

The opposition (and surely the answer) to empty sacrifices are substantial sacrifices. After pronouncing coming judgment and warning the people of Israel of the impurities in their sacrifices, Isaiah demands repentance. Through the Prophet, God says, “Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause” (vv. 16-17).

The astonishment of those who would ponder what God wants people (even individuals) to do is that he has given such commands in his word. “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God” (Mic 6:8). Said another way, God’s will (with the per view of action) is plain; it is clear; God has contended his will in his word. God loves justice and requires it of his people. When injustice is employed, especially among his own people, judgment is sure to follow. Moreover, the church may simplify the commands of God to three items.

1.      Do justice

2.      Love kindness

3.      Walk humbly with God

If the church’s actions do not accomplish one or all the preceding elements, they should be abolished. When God’s people hold the position of justice in their hearts, the King is honored, and it is vital that Christians honor God in such a manner because justice reflects the heart of God (i.e., believers, found in the likeness of Christ, are not merely employing additional requirements from their lives when justice is shown; rather, they are employing the heart of God). God is a just and kind God and demands the same of his people.

God’s Mercy After His Declaration of Judgment (v. 18)

The third (and final) element that protrudes from the text here is God’s mercy. Isaiah has already warned and pronounced judgment on the people of God (and rightfully so); the Prophet has already advanced the answer to the problem (namely repentance); now Isaiah maintains the mercy of the Lord. God is merciful to his people even in times of discipline, for without discipline, there subsists no evidence that one belongs to God. For such a reason, God’s people should be eternally grateful for his discipline.

Isaiah beckons the people of God to come and reason (v. 18a). “When a declaration of judgment is expected, the Lord issues a gracious offer of mediation. The language has legal overtones of attempting to resolve a dispute.”[7] Despite the unfaithfulness of God’s people, despite their sin, and despite their unpure hearts, God offers forgiveness. That is why the love of God is matchless and greater than any force in the universe, for nothing may separate the chosen people of God from his love, as the Apostle Paul contends. Isaiah declares such a message before the people of God. “…though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool” (1:18b). Although judgment is certain for those who have lived in blatant unrepentance and although justice should be executed by a just God, grace is still available.

Consequences surely exist as the price for sin, although God ultimately gives humanity the chance to receive greater than what they deserve (mercy) and even the unearned and undeserved blessing of eternal life (grace). The message of Isaiah rings clear and true. People of God, you have lived in disobedience and dishonored your first love. God’s wrath burns against you, but repent, for in repentance, you will find love and grace. No one is too far gone; no one is beyond the reach of God irrespective of past, present, or future decisions. People of God, be thankful for unearned and undeserved grace, for any action of attempt at earning God’s love is futile—apart from Christ, God’s people would not encounter the love of God, but because of the cross, the church enters eternal rest with him. Thus, the actions of God’s people should reflect his heart—namely that is justice, love, and worship. Without such elements, worship has not happened.

“Almighty and merciful God, it is only by your gift that your faithful people offer you true and laudable service: Grant that we may run without stumbling to obtain your heavenly promises; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.”[8]

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^[1] Stuart D. Sacks, Revealing Jesus as Messiah: Identifying Isaiah’s Servant of the Lord (Fearn, UK: Christian Focus Publications, 1998), 16.

[2] Unless otherwise noted, all Scripture quotations are from the English Standard Bible.

^[3] John Goldingay, Isaiah for Everyone, Old Testament for Everyone (Louisville, KY; London: Westminster John Knox Press; Society for Promoting Christian Knowledge, 2015), 5.

God does not offer warnings without fulfilling them in cases of continued unrepentance. Moreover, God always offers people (often multiple) opportunities to repent leaving the responsibility on humanity (i.e., God’s sovereignty and human responsibility are compatible).

^[4] J. Alec Motyer, Isaiah: An Introduction and Commentary, vol. 20, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1999), 53.

^[5] John Goldingay, Isaiah for Everyone, Old Testament for Everyone (Louisville, KY; London: Westminster John Knox Press; Society for Promoting Christian Knowledge, 2015), 7.

[6] While God will not cease loving his people (Rom 8:38), out of love, he disciplines them.

[7] R.C. Sproul, ed., ESV Reformation Study Bible (Sanford, FL: Ligonier and Crossway, 2019, 2001), 6518, Kindle edition.

[8] “Sunday Closest to November 2,” The Lectionary Page, October 21, 2025, https://www.lectionarypage.net/YearC_RCL/Pentecost/CProp26_RCL.html.

THREE CHARACTERS TO WHOM EVERYONE MAY RELATE

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LUKE 18:9-14—THREE CHARACTERS TO WHOM EVERYONE MAY RELATE ACT OF WORSHIP PERSONAL BLOG 10/26/2025

Jesus’ usage of parables is prominent in the gospel accounts as his primary manner to deliver lessons to his followers. Moreover, Jesus employs parables in such a sufficient manner that even modern times may not negate their efficiency. One of the more familiar parables taught by Jesus is that of the Pharisee and the tax collector. Rare are times when Jesus utilized such a specific person or group of people in his teachings, but if he does so, it seems to be done with Pharisees.[1] The Parable of the Pharisee and the Tax Collector grasps nearly every believer’s heart with a reality that everyone fits into at least one category of the characters within the narrative. A read through the short parable and an analysis of the characters within its text beckons the reader to examine his or her own heart in response to condition and what is required to worship the Lord in spirit and truth.

Luke 18:9-14

The Pharisee and the Tax Collector

⁹ He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ¹⁰ “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. ¹¹ The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. ¹² I fast twice a week; I give tithes of all that I get.’ ¹³ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ ¹⁴ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”[2]

“Like some other parables (15:11–32; 16:19–31; Matt 21:28–32), this one contrasts the behavior of two characters, a Pharisee who is conscious of his own righteousness which went beyond the requirements of the Old Testament law, and knew that he was better than other men; and a tax-collector who was conscious of his sin and could only plead for divine mercy.”^[3] In the text, there are three characters (and characteristics) to whom every person may relate and should scrutinize for which one is evident in their own lives. From contextual evidences, Jesus speaks to his disciples in the Parable of the Persistent Widow (18:1-8) and doubtlessly to Pharisees in the Parable of the Pharisee and Tax Collector (18:9-14).^[4] A proper analysis of the text in verses 9-14, however, should yield the realization that all believers fit the qualities of at least one of the characters in the parable and perhaps all. Therefore, it is vital to approach all characters in the narrative with humility, readiness, and a desire to be molded by the Holy Spirit.

The Pharisee (vv. 11-12)

The Pharisee is often approached in negativity because he is full of pride and seemingly devoid of humility. In fact, his prayer focuses on himself and his own good deeds.

“If the preceding parable [of the persistent widow] taught the necessity of persistence in prayer, this parable teaches that prayer is not automatically acceptable to God.”[5] A few commonalities subsist between the two primary characters—the protagonist (tax collector) and antagonist (Pharisee) if you will. Both characters employ prayers in a public space of worship. “In the temple public prayers were offered, but people might also pray there privately, and this was evidently the case in the parable.”^[6] It is, in fact, good and right to pray in the church and certainly a practice of which the church could use more.

The heart of the two characters here, nonetheless, are vastly different. Though the Pharisee is often considered in negative highlights (throughout the New Testament), what he does truly is rooted in zeal for the Lord. He seeks to honor God and live by his good law. Why then is the Pharisee criticized so often even by Jesus Christ himself? His heart is far from God, for he trusts in himself (v. 9). No matter how good someone is, it is not possible to be good enough to achieve God’s standards, for it is not sin that separates humankind from the Almighty but the condition of people’s hearts (i.e., sinful). Christians should not think of sin in terms of an action but rather a condition that dishonors God. What might appear zealous externally is truly prideful and, therefore, despicable to God internally, for God examines the heart rather than the appearance (1 Sam 16:7).

The Pharisee provides two elements of his prayer that reveal the hidden evil in his heart and an evil that is assuredly in all human hearts by nature: 1) a feeble attempt to compare self to other people rather than to the Lord and 2) trust in self-merit.

First, the Pharisee prays with a nearly shocking focus on the deeds of others.[7] Luke says that the Pharisee was standing during his prayer. Although a normal posture for prayer^[8] and should not be considered a sign of a pompous attitude alone, standing certainly indicates such in this parable, for beginning with the Pharisee’s stance, he proceeds to thank God that he is not like other people (e.g., extortioners, the unjust, adulterers, and even tax collectors—v. 11). The Pharisee’s comparison is not to God (against whom no one may stand in righteousness) but to other people. In a cyclic manner, when Christians compare themselves to other Christians, they merely compare themselves to other people who compare themselves to other people.

I contend that one of the most misinterpreted, misunderstood, and misused scriptures is Matthew 7. Ironically, however, only one verse of the chapter is used most often. Jesus’ command is surely not to judge, but his instructions extend beyond a single phrase. Jesus says, “For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you” (Matt 7:2). Said another way, Christians are expected to judge; people make judgments every day in small matters. In the same chapter, Jesus speaks of bearing fruit and ironically the dismissal of those who would profess Jesus as Lord but whose lives are indicative of not knowing Christ (Matt 7:21). Thus, the command transcends a lack of judgment, for Christians are to judge by the Lord’s standard. The Pharisee is making comparisons in the text to other people who likely compare themselves to other people. When we make such a feeble and shallow mistake, our lives never measure to the holy standard set by the Lord.

Second, the Pharisee exposes a Godless trust in self-sufficiency and self-merit (i.e., his trust was not in the righteousness of Christ but in his own supposed good works). The Pharisee seemingly boasts about his fasting twice a week and giving tithes. Neither of such actions are negative. Rather, God is honored by such actions, but the heart of the one presenting them should be pure—the Pharisee’s is not pure. One’s merit will never be enough to earn salvation. A common question asked by many who would challenge the holiness and justice of God is, “When happens to the morally good man in an indigenous area who has never heard the Gospel and dies without receiving its message?” The appropriate response is that such a person does not exist, for if anyone was truly good, there would be no need for the Gospel, but everyone needs the Gospel; everyone needs grace; everyone needs mercy. May we never grow so full of pride that we forget our desperate and dire need of God’s mercy.

The Tax Collector (v. 13)

The second character in the parable is the tax collector. Often viewed with disdain and anonymity (and rightfully so), the tax collector takes a disparate approach. Unlike the Pharisee, the tax collector approaches God in humility and a realization that he needs forgiveness. The tax collector even beats his breast in pity and cries, “God, be merciful to me, a sinner” (v. 13). A person cannot comprehend and certainly experience God’s forgiveness without first understanding the gravity of sin in humanity and taking personal ownership of such a condition. The issue is not only that people have sinned but that humanity has never done anything but sin, for humankind’s weakness is a sickness and the stain of Adam. The tax collector begs God for forgiveness in humility and a stark realization that he needs grace. A vastly different approach from the Pharisee, such an attitude is obligatory to approaching God in prayer. The tax collector, as vile as he is, holds the proper attitude. God’s mercy is amazing, for there will be martyrs welcoming the people who took their earthly lives into heaven when they are called home. That is the grace of God. It is matchless and intended even for the vilest offender who truly believes.

Those to Whom Pride Compares (v. 11)

There is additionally but one more character (or group of characters) left in the parable. That is those to whom pride compares. The Pharisee continues an evil cycle of comparison to other people, although the one to whom he should compare himself (God) would uncover his sinful heart. How often do Christians believe the lie that says, “I am okay because I am not as bad as person A or person B?” Such a comparison is not only futile but rooted in evil and trusts not in God but in self. Every believer fits into one of three categories: the Pharisee, the tax collector, or those to whom the self-righteous compare themselves. Perhaps, some people fit into two categories. God’s people must stop the cycle of evil thinking by ceasing to compare themselves to other Christians who compare themselves to other Christians.

God’s People Must Rid Themselves of Pharisee Pride

To hold the proper attitude in God’s kingdom, all pride must be demolished. Jesus Christ must increase and his people must decrease (John 3:30). The Pharisee, seemingly holy and righteous, approaches God with pride; yet, God opposes the proud and embraces the humble (Jas 4:6). The tax collector, however, understands his desperate need for God’s mercy and cries out with such an attitude and realization. He does not compare himself to others as does the Pharisee but rather exudes a humble mindset. For God to work in and among his people, the church must rid themselves of selfishness and pride and approach the Lord in humility (i.e., the stance of the tax collector rather than the Pharisee). The proper approach is not the one of the trained and studied religious leader but of the sinful and humble sinner. Such a posture must be that of the church, for only in humility will God respond with mercy.

“Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.”[9]

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[1] I am certain Jesus did not hold judgment, impartiality, or disdain for Pharisees (or any other group) in and of themselves and surely not based on their racial, ethnic, or external qualities but rather for the condition of their hearts.

[2] Unless otherwise noted, all Scripture quotations are from the English Standard Bible.

^[3] I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 677.

^[4] Michael Wilcock, The Savior of the World: The Message of Luke’s Gospel, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1979), 165.

[5] R.C. Sproul, ed., The Reformation Study Bible (Sanford, FL: 2019), 10066, Kindle.

^[6] Leon Morris, Luke: An Introduction and Commentary, vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 281.

[7] Such is shocking because when reasoned, it is clear that his own heart is at least equally as evil if not more.

^[8] I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 679.

[9] “Sunday Closest to October 26,” The Lectionary Page, October 13, 2025, https://www.lectionarypage.net/YearC_RCL/Pentecost/CProp25_RCL.html.