THE BEST DEVILED HAM

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MARK 5:1-20—THE BEST DEVILVED HAM

The healing power of Jesus is surely no secret. Unambiguously, Jesus is God and, thus, possesses the same healing power as the Father and the Spirit. One of the most unique accounts of Jesus’ healing is told in the fifth chapter of Mark’s Gospel, and it might double as the first report of deviled ham in history. A man who is possessed by a demon understands the power and authority of Jesus in this telling and, therefore, offers a grateful response of worship because of his healing, which could not be accomplished apart from Jesus Christ. In the same way, Jesus is the answer to all the world’s problems. Without Christ, everyone would live to their own perpetual destruction. It is, nevertheless, the power of Jesus that heals, for only Jesus may take a person’s devil and turn it into deviled ham.

Mark 5:1-21

Jesus Heals a Man with a Demon

 ¹ They came to the other side of the sea, to the country of the Gerasenes. ² And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. ³ He lived among the tombs. And no one could bind him anymore, not even with a chain, ⁴ for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. ⁵ Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. ⁶ And when he saw Jesus from afar, he ran and fell down before him. ⁷ And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” ⁸ For he was saying to him, “Come out of the man, you unclean spirit!” ⁹ And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.” ¹⁰ And he begged him earnestly not to send them out of the country. ¹¹ Now a great herd of pigs was feeding there on the hillside, ¹² and they begged him, saying, “Send us to the pigs; let us enter them.” ¹³ So he gave them permission. And the unclean spirits came out and entered the pigs; and the herd, numbering about two thousand, rushed down the steep bank into the sea and drowned in the sea.

¹⁴ The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. ¹⁵ And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. ¹⁶ And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. ¹⁷ And they began to beg Jesus to depart from their region. ¹⁸ As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. ¹⁹ And he did not permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” ²⁰ And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.[1]

Here is an account of Jesus’ authority and recognition, several responses to Jesus, and the first recipe for deviled ham in history. To the first two elements (Jesus’ authority and recognition), a call is offered to everyone: what will you do with Jesus? Ultimately, everyone will give an answer to what they did with the Son of God, and when that answer is short, Jesus will respond to them with, “I never knew you; depart from me, you workers of lawlessness” (Matt 7:21).

The Authority of Jesus (vv. 1-5)

The set up of the chronicle here denotes Jesus and his Disciples going to “the other side of the sea, to the country of Gerasenes” (v. 1). What would be so important about this detail that Mark’s Gospel would include it? In New Testament society, Jewish and Gentile life was so distinct that both parties lived and worked on opposite sides of the Galilee Sea: Jews primarily on the western side and Gentiles primarily on the eastern side.[2]

At first read, such a detail might not protrude, but what should foster a question in the account is the pigs. To Jews, pigs were unclean so why were there pigs? It is because Jesus and his Disciples were on the Gentile side of the Sea, which indicates a broader gospel truth: Jesus calls his people to discomfort rather than comfort—Jesus’ call disregards kind bulwarks of safety and bids his followers come and die (Luke 9:23, Gal 2:20, Mark 8:35). Since Christ is shown strongest when his people are at their weakest (2 Cor 12:9-10), the glory of God is most revealed in such moments—in the darkest and most vulnerable places.

The first five verses of this Mark 5 reveal the consummate authority of Jesus. In the narrative, the demon-possessed man lived “among the tombs” (v. 3).[3] This possessed man’s state was so dire that no one could even bind him anymore—not even with chains (vv. 3-4). Demonic entities had so possessed this man, in fact, that he lived every day crying out and cutting himself with stones (v. 5).

Even in such a condition, the man knew his only hope was Jesus. Jesus, however, was (unfortunately) the last resort. He and others had exhausted their resources (e.g., chains and likely exorcisms) trying render help, but nothing worked. Thus, they resorted to trying Jesus. Why is Jesus the last option for many people? He is God[4] so why would one assume he cannot work? Even professing Christians (those who claim his Lordship over their lives) fail here by effectively trusting their own judgments and abilities more than that of Jesus’.

A worship song that was popular when I was a child says, “Jesus is the answer for the world today.” Such a claim is often not realized and, therefore, not engaged by the people of God. If anyone should go to Christ for answers first, it should be his own people: the church. In the Mark narrative here, the authority of Jesus is clearly seen; when everything else fails, Jesus does not. Only Jesus had the authority to heal a demon-possessed man when everything else had been tried. A lot of time could have been saved if Jesus had been sought first.

The Recognition of Jesus (vv. 6-12)

The second piece visible in the text is the recognition of Jesus. While Jesus is the most influential person to ever walk planet Earth, his recognition transcends mere human fame, for Jesus holds eternal and supernatural recognition. The Apostle James teaches that even hell believes in God and shudders at his name (Jas 2:19), which is precisely why transformation aims beyond mere belief, for if evil believes in God, mere belief is not what changes someone but only a personal relationship with Jesus Christ in which he is Lord. In the Mark text, Jesus is recognized by the demons, of which there were many, hence the name of Legion (v. 9). Not only did the man and the people engaged in the situation recognize Jesus but also the demonic entities that possessed the man knew who Jesus is and what he could do. In fact, the demons likely knew of Jesus’ power even more than the people in the situation including the possessed man.

Hell is not fooled; hell understands that Jesus is God and that all authority in heaven and on earth has been given to him (Matt 28:18). Nonetheless, Satan not only understands who Jesus is but also who he (himself) is (i.e., Jesus is peerless and incomparable) but does not respond appropriately. Believers cannot accurately know who Jesus is without also knowing who they are both apart from and in Christ; such realization then requires a correct response: namely worship.

The demons in the account instantly recognize Jesus and even refer to him as “Jesus, Son of the Most High God” (v. 7), which suggests that someone might be able to know who God is and dishonor him with his or her life—recognition of Jesus alone does not stop demonic powers from engaging in evil and destruction. Recognition that results in obedience, however, infers life-change. Not only did the demons who possessed this man offer recognition of Jesus, they implored him to have mercy upon them and send them into pigs (vv. 11-12), which the text says Jesus allowed.

What is the difference then between demons who believe in God and Christians who believe in God? The demons absolutely knew the person of Jesus Christ, but they are still eternally damned. The disparity subsists in one’s condition—either in Christ saved or apart from Christ lost (i.e., a personal relationship with Jesus). Apart from Christ, humans are incapable of anything good since they are radically and totally depraved. In Christ, however, God’s people are continuously being made into the image and likeness of Christ—Jesus became sin on behalf of his people so that they might be in his righteousness (2 Cor 5:21). A fervent realization of humanity’s utter hopelessness should coincide with a grateful response derived from Christ’s unmerited salvation. Proper recognition of Jesus, therefore, accompanies not only a comprehension of the person of Christ but also of one’s sin and dire need for him.

The Response to Jesus (v. 13)

The final element to perceive in the text is the response to Jesus. Moreover, there are three different responses in the text:

1)      the response of evil,

2)      the response of onlookers, and

3)      the response of God’s people.

Each party here represents one to which every person may relate, and believers must assess into which category or group they fall.

The Response of Evil (v. 13)

All parties who can choose between good and evil will one day bow before the Kingship of Jesus Christ including those who do not yet know him. As such, the text here demonstrates the response of evil to Jesus. Having all authority, Mark’s Gospel reads that, “…he [Jesus] gave them permission. And the unclean spirits came out and entered the pigs; and the herd, numbering about two thousand, rushed down the steep bank into the sea and drowned in the sea” (v. 13).

Intrinsically, one might ponder the difference between Christian obedience and demonic obedience to Christ. The difference is rooted in that of obligation, desire, and motivation. Evil responds here to Jesus Christ by obeying him, but the demons who possessed the man would not have done so and did not do so out of a desire to please Christ but rather to appease him (i.e., the motivation of evil is never to honor God but to destroy people). Satan does well at making sin look glamorous and more desirable to the hearts of people, but the reality people often forget in considering the allure of sin is that what presents satisfaction never does what it claims. Nonetheless, the Son has all authority over creation and powers. Satan, thus, is obligated to obey Jesus.

Nothing happens apart from the will of God. The Apostle Paul says that “…from him and through him and to him are all things” (Rom 11:36). In essence, every roll of the dice in Las Vegas occurs by God’s sovereign will.[5] The demonic entities respond through obedience in the text but out of obligation rather than glad desire. A seemingly common thought is that Satan is the equal counterpart to God, but with certainty, such a concept is radically false. The power of God and the power of Satan do not begin to compare, as God is exceedingly and indescribably greater than Satan. Those who follow Jesus should obey not out of obligation but out of satisfaction. Obligatory obedience happens perpetually even from evil.

The Response of Onlookers (vv. 14-17)

The second party to examine is the onlookers. These are the people that Mark’s Gospel suggests have tried everything to render aid to the possessed man—everything and everyone but Jesus. When Jesus freed the man from his demonic prison and the people saw him “in his right mind,”[6] the people were confused and even afraid (v. 15). What should have been reason to rejoice became a controversy and a bruhaha. The people then begged Jesus to leave the region (v. 17), as the scene surely caused conflict among the people.

The response of the people was inadequate because they were unclear about what happened. Mindful of the fact that the gospel is foolishness to the world (1 Cor 1:18) and that the world hates Jesus (John 15:18),[7] God’s people should wear such animosity as a badge of honor in the Kingdom of God, for their suffering is for the sake and glory of Christ. The people in the narrative did not understand what happened to the demon-possessed man so their fear turned to avoidance—avoidance of Jesus. While their thoughts were perhaps considered logical (amongst each other), their natural thoughts could not comprehend supernatural healing so subsequently, they were afraid. Their solution then was to distance themselves from the one causing commotion.

Jesus is influential. Anywhere Jesus is mentioned, he will cause either chaos or worship. Those who avoid such reactions are the people who Jesus will deny (Matt 10:33). A response of chaos is synonymous with a response of detachment. God’s people cannot worship Jesus and separate themselves from him simultaneously. Faith in Christ is bold or it is not faith. Such is the state of the people in Mark’s narrative.

The Response of God’s People (vv. 18-20)

Lastly, the response of God’s people is highlighted in the text through the action of the demon-possessed man.[8] The man, understanding the extremities from which he had been released, begged Jesus that he might be with him (v. 18). The response of Jesus, however, is striking and perhaps unexpected: “…he did not permit him but said to him, ‘Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you’” (v. 19). The command is not for the man to stay quiet and comfortable but to rejoice and tell what the Lord has done for him. The same Jesus who called his people out of comfort to uncomfortable settings and situations then is the same God who still calls his people to places of discomfort for the glory of his name and fame.

In total abandon, the people of God are to preach the gospel far and wide, in every place, and no matter the consequences. The text indicates that the man did as he was commanded. Doing so is the proper response of God’s people. When the church responds to Christ in the same way, worship occurs. Without a full vacation of selfish and worldly desires, one’s response is no different than that of the world. It is easy to obey Christ when there is not ridicule, persecution, or pain. Nevertheless, Jesus calls his people out of kind fortifications into the darkest places that need him most. Worship does not end in local congregations; rather, worship is a beginning place. The end of a worship service is historically known as the Sending, and it is the connection between corporate and private worship. The demons obeyed Jesus, but they were not sent to worship. The difference then between all other responses and the Christian response is the sending.

Jesus Fosters a Response of Worship

When God’s people recognize Jesus for who he is in his supreme authority as God, the only fitting reaction is worship. Nonetheless, genuine and sincere Christian worship may not occur without the authority of Jesus, the recognition of Jesus (his person rather than his hand and work), and an appropriate response to Jesus—when all three elements are aligned with the purpose and will of God, only then does Christian worship happen and, moreover, glorify triune God. The man released from demonic power realized that Jesus alone had the power to heal him, as he still possesses the power to heal today no matter what the ailment (e.g., shackles of evil and sin, sickness, broken relationships, depression, etc.). As such, Jesus fosters an attitude, posture, and act of worship offered by his people.

“Grant to us, Lord, we pray, the spirit to think and do always those things that are right, that we, who cannot exist without you, may by you be enabled to live according to your will, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.”[9]

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

[2] “The incident occurs near Gerasa, a small town by the sea (to be distinguished from the larger Gerasa [Jerash], which is 34 miles [54 km] away from the sea). Matthew 8:28 specifies that this was in the region of Gadara. A fifth-century church excavated in Kursi possibly marks the traditional location of this event, on the eastern shore of Galilee” (Bayer, 8095).

Bayer, Hans F. “Mark—Note on 5:1,” in ESV Study Bible, eds., Lane T. Dennis, Wayne Grudem, J.I. Packer, C. John Collins, Thomas R. Schreiner, and Justin Taylor (Wheaton, IL: Crossway. 2008), 8095.

[3] This phrase is a reference to the fact that this man was completely isolated from society, deeply unclean, and living in a state of spiritual and social death.

[4] Jesus, the second person of the Trinity, is one with the Father and Spirit and operates in a co-eternal and co-equal manner. Since he is God then, the first person to whom Christians should turn is Christ, for he never ceases interceding before the Father on behalf of his people (Rom 8:34).

[5] The response of evil and righteousness hold disparities because of choice with which the Doctrine of Sovereign Grace is compatible. Choice is vastly different than free will, which may not be surmised from Scripture without a stretch of biblical truth. While human logic certainly inclines toward free will, Scripture is clear that such a concept is false, but there surely is choice in that human choice is always naturally sin until and unless awakened by the Holy Spirit.

[6] That is properly functioning as an image bearer of God.

[7] While seemingly hyperbole, since the world persecutes Christians because it persecutes Jesus, the term, hate, is accurate (i.e., if a professing believer is not hated by the world —2 Tim 3:12—, the possibility of his or her conversion is questionable).

[8] God’s people may relate to the possessed man in that everyone was once utterly lost and in desperate need of Christ just as the man was. Any hope and chance that subsists is derived only from Christ.

[9] “Sunday Closest to August 10,” The Lectionary Page, July 26, 2026, https://www.lectionarypage.net/YearA_RCL/Pentecost/AProp10_RCL.html.

SELF-LOVE: THE ANTITHESIS OF THE GOSPEL

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SELF-LOVE: THE ANTITHESIS OF THE GOSPEL

An increasingly common fancy in modern society suggests that self-love is right. Statements such as, “I know my worth,” or even something that proposes the term itself like, “I am focusing on loving myself,” are seemingly prevalent. The idea, while alluring, however, does not reflect the gospel of Jesus Christ. In fact, such a concept is antithetical to the gospel and should be avoided by Christians. A rebuttal might ask, “Does not Christ want us to love ourselves? Is not self-love merely viewing ourselves the way God views us?” While sincere questions, the gospel message answers such contentions with stark and often difficult truth: truthful in that the gospel realizes humanity’s dire state and difficult because such a realization demands justice, which certainly is not the mercy of God (except that his wrath was poured on his Son Jesus Christ); thus, God’s love, mercy, and grace are consummately underserved for anyone.[1]

To appropriately analyze the absolute incorrect perpetuation of self-love, one must consider the opposing views which subsist in society: 1) the worldly idea of self-love and 2) what should be considered Christ-honoring love,[2] as the two offer diametrically competing concepts; yet, the two concepts are not both right, for only Christ-honoring love permeates the gospel message. The world’s idea of self-love, however, offers only deadlocks and destruction. Human nature enjoys being in control and struggles with the truth that a loving God is also just so reality is that he would be unequivocally right in punishing every single radically depraved person (i.e., everyone) in utter and eternal torment. To conclude such a truth, both concepts should be considered: self-love and Christ-honoring love.

Compare and Contrast of Self-Love and Christ-Honoring Love

Self-love is not a new concept, but it has seemingly increased in popularity in recent decades. The idea of hedonism[3] comes to mind. The modern self-love movement is surely appealing to the human mind, but when stood against the gospel of Christ, it falls severely short. This message will examine nine proposals born from the school of self-love and then the opposing truth of the gospel for each proposal.

Self-love teaches that happiness is found when people are their true selves. Besides the ambiguity of what that means, Christ-honoring love says that true joy is only in Christ and people live within their new nature when they deny themselves to follow Jesus. Christ-honoring love opposes the world’s demand to seek human pleasure and abandons all claims that anything in the world may satisfy more than Jesus. Jesus is better always.

Self-love proposes that the ultimate goal is to find happiness. One who is wise, however, does not seek happiness, for happiness is fleeting and may be removed in an instant. Rather, true joy is only in Christ. Christians live within their intended new nature when they deny themselves for the sake of Jesus; any other posture counters the nature of a believer. By this point, a theme should be noticed—namely that believers most reveal their new nature by denying self (e.g., their own pleasures and experiences) for the sake and glory of Jesus Christ.

Self-love teaches that love of self results in freedom from insecurities. The gospel, however, counters—it is impossible to love ourselves enough to rid ourselves of sin. Only Jesus can satisfy.

Self-love also submits that happiness is the goal of human life. Unfortunately, Scripture never teaches that God wants anyone to be happy; yet, how often do people use such an excuse to justify sin (e.g., abandoning a marriage or living a life free from the so-called restrictions of holiness)? Truly, the ultimate goal is to know Christ and make him known—it is holiness rather than happiness because satisfaction in Christ seeks the Lord’s pleasure rather than our own (i.e., satisfaction in Christ transcends pleasure because it is founded on something/someone deeper than mere momentary human gratification).

Another gospel-opposing point teaches that people must love themselves before they are able to love others. The reality, nonetheless, is that people may only experience true love by knowing the love of God. Any attempt to love others prior to such an experience is a futile endeavor, for God is love and all love is derived from him. No one has greater love than Christ who laid down his life for his people (John 15:13).

Further opposing the gospel, self-love teaches that loving oneself is the key to peace, contentment, confidence, and freedom. Nevertheless, only Jesus provides true peace, which transcends understanding and temporary pleasure. Gospel-oriented love contrasts the ways of the world and often does not make sense to the world (1 Cor 1:18, 23) because God’s economy diametrically combats what the world presents. Although, Christ-honoring love, in no way, suggests that people should hate themselves, it does call God’s people to come and die and follow Christ at the expense of their own self-seeking ways. Nonetheless, Jesus is better than anything the world could offer.

Self-love also says that the best person to love is self. Christ-exalting love, however, says that God loves his people more than they could ever love themselves so Christians must rest and find contentment in the love of God.

Self-love says to know your worth. In reality, the gospel says that life is sacred because God has uniquely made all people. While humanity deserves the extremities of God’s wrath, he offers mercy so a firm realization of 1) what people deserve and 2) what Christians receive should foster an attitude of gratefulness.

Self-love says that our bodies are vessels, which obliges maintenance. The gospel submits that a person’s body is the temple of the Holy Spirit so we should honor God with ours.[4]

Further, self-love advocates celebrating human flaws because such weaknesses make us who we are. Self-love says, “I celebrate my flaws because they make me who I am.” A gospel-minded orientation, nevertheless, realizes that although sinners by nature, our sin dishonors God and keeps us from living in our new nature. Scripture teaches that Christ is strong when we are weak (2 Cor 12:9). Such a concept, however, does not rationalize an avowal of sin’s boast but rather a display of Christ’s strength. Believers then are to boast only in Christ, for he is unremittingly sanctifying his people (2 Cor 3:18, Phil 1:6) and making them into his likeness (Rom 8:29). Sin is nothing about which to brag—only that Christ has redeemed his people despite their sin and weakness. The boast then is in Christ.

The Christian Worldview Should Realize the Evil of Self-Love

These are the comparisons between a self-love and a Christ-honoring love. Within its essence, the worldly promotion of self-love is self-seeking, hedonistic (and not in a way that seeks self-satisfaction in Christ), and adversative to the gospel of Jesus Christ. While at face value, self-love might seem to run parallel to the gospel, the idea truly opposes Christian fundamentals. Believers are not to seek self-pleasure except that it is only found in Christ. Self-love then is the antithesis of the gospel. May God’s people rid themselves of any falsity that claims the promotion of themselves more than that of the Lord.

“Oh, God, the protector of all who trust in you, without whom nothing is strong, nothing is holy: increase and multiply upon us your mercy; that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.”[5]

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[1] Even suggestions that a loving God would not send an innocent person to hell falls short because such a person does not exist, and the gospel message teaches and realizes this truth.

[2] It should be noted that the opposite of self-love is not low self-esteem, which is itself selfish and self-centered. Rather, Christ-honoring love understands the twofold reality of humanity’s utter and debased depravity and the unmerited mercy of God; additionally, Christ-honoring love chooses to boast not in self but in Christ and understands that the only reason Christians may stand before the Father is the mediation of Christ.

[3] Hedonism is a philosophical doctrine proposing that pleasure and happiness are the supreme good and ultimate aims of human life. It advocates maximizing pleasure and minimizing pain, serving as the foundation for ethical theories like utilitarianism. John Piper has proposed the idea of Christian hedonism in which pleasure is still sought by humanity but only as it is found in Jesus Christ. Such an idea is derived from the Westminster Shorter Catechism, which teaches, “Man’s chief end is to glorify God, and to enjoy him forever” (WSC Q. 1).

[4] For this to be true, one must belong to Christ; otherwise, the Holy Spirit does not indwell within him or her.

[5] “Sunday Closest to July 27,” The Lectionary Page, July 10, 2026, https://www.lectionarypage.net/YearA_RCL/Pentecost/AProp10_RCL.html.

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.