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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]
[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.
