Jesus’ Words to Sinners vs. Hypocrites – A Comprehensive Study

Deep Research on chat gbt on how Jesus talked to people differently.

Throughout the Gospels, Jesus Christ demonstrated remarkable discernment in how He spoke to different people. He extended compassion and gentle grace to everyday people and notorious sinners, yet He reserved His fiercest rebukes for religious hypocrites and the spiritually “lukewarm.” This contrast is often misunderstood in modern evangelical culture – many assume Jesus was always “meek and mild,” or conversely, they misapply harsh tactics toward the wrong audience. In reality, Jesus comforted the humble and afflicted, but He afflicted the comfortable (the self-righteous). Understanding this pattern is vital for Christians today, especially in evangelism. We will explore how Jesus spoke to common people and repentant sinners with mercy, but confronted arrogant religious leaders with righteous anger. We’ll also see biblical and historical guidance (from Puritans, Reformers, and modern pastors like John Piper, Voddie Baucham, and Paul Washer) on applying this discernment today.

Jesus’ Compassionate Approach to Sinners and the Broken

Jesus was famously “a friend of tax collectors and sinners” (Matthew 11:19). He gravitated toward those who were aware of their brokenness and need. Instead of condemnation, He offered forgiveness, healing, and hope. For example:

Mercy to the Repentant: When a sinful woman wept at His feet, Jesus defended her and pronounced her forgiven (Luke 7:36–50). Rather than scorn her past, He honored her love and faith . Likewise, to the woman caught in adultery, He said, “Neither do I condemn you. Go, and sin no more,” gently restoring her while still upholding holiness (John 8:11). Compassion for the Hurting: Frequently “He was moved with compassion” for the crowds and needy individuals, seeing them as “sheep without a shepherd” (Mark 6:34). He healed lepers, gave sight to the blind, fed the hungry, and welcomed outsiders. His empathy fulfilled the prophecy: “A bruised reed He will not break, and a smoldering wick He will not snuff out” (Matthew 12:20) – meaning Jesus was tender with those who were weak or barely clinging to hope. Welcoming Sinners to Repentance: Jesus explained His mission in terms of a doctor and patients: “Those who are well have no need of a physician, but those who are sick…I came not to call the righteous, but sinners to repentance” (Mark 2:17). He gladly spent time with disreputable tax collectors like Zacchaeus and Matthew, leading them to new life (Luke 19:5–10, Mark 2:14–17). Rather than shunning sinners, He ate with them – a shocking display of acceptance in that culture – in order to lead them to God’s grace .

In all these cases, Jesus spoke words of life, hope, and forgiveness. He certainly addressed their sin (e.g. “go and sin no more”), but with a loving concern for their soul. The common people sensed this goodness. It’s no wonder that “the common people heard Him gladly” (Mark 12:37, NKJV). Christ’s gentleness gave hope to those crushed by guilt or suffering. As one commentary notes, “Jesus’ ministry was characterized by compassion and gentleness” . He drew in humble sinners with kindness, in contrast to the Pharisees who only pushed them away.

Jesus’ Harsh Warnings to Religious Hypocrites

On the other hand, Jesus delivered some of His most severe language toward the religious elite – the scribes, Pharisees, and other hypocritical leaders. In Matthew 23, He publically pronounced a series of “woes” upon them, exposing their spiritual fraud. He called them “blind guides,” “whitewashed tombs,” “serpents,” and “a brood of vipers,” and warned of hell’s judgment (Matthew 23:13–33) . This was strong, offensive language by any measure. For example, Jesus rebuked them saying: “You clean the outside of the cup and dish, but inside they are full of greed and self‑indulgence… outwardly you appear righteous, but within you are full of hypocrisy and lawlessness” (Matt 23:25–28). Unlike His gentle dealings with admitted sinners, here Jesus unapologetically confronted the self-righteous with their evil.

Why such harshness? Because these religious authorities “shut the door of God’s kingdom in people’s faces” . They burdened others with legalism, pride, and false holiness, all while indulging in sin privately. In Jesus’s words, they “tie up heavy loads on people’s shoulders, but won’t lift a finger to help” (Matt 23:4). Their hypocrisy not only corrupted their own souls, it also harmed the spiritually needy under their influence. As Core Christianity explains, “they were hypocrites who shut the door of God’s kingdom in the face of sinners…and abused the very sheep they were called to shepherd” . In short, they were spiritual wolves preying on the flock. For such predators, Jesus used the “sharp wedge” of rebuke to crack their hard hearts .

Even beyond Matthew 23, Jesus often clashed with these leaders. He angrily drove out the temple money-changers who made God’s house a “den of thieves”, showing zeal for true worship (John 2:13–17). He told certain Pharisees, “You are of your father the devil” when they outright rejected God’s truth (John 8:44). He even had stern words for His own disciple Peter – “Get behind me, Satan!” – when Peter spoke against God’s plan (Matt 16:23). These incidents demonstrate that Jesus did not shrink from righteous anger when it was warranted by persistent pride and hypocrisy. His indignation was pure, motivated not by petulance but by zeal for God’s name and love for souls in danger.

Importantly, Jesus’s tough words to the hypocrites were still rooted in love. The goal was not insult for insult’s sake, but to jolt them (and warn onlookers) into repentance. As theologian Greg Boyd observes, Jesus’ “offensive” rebukes can be seen as “a desperate, love-motivated attempt to shock them into realizing their dire situation – not unlike a parent who screams to get their child’s attention to keep them from danger.” The Pharisees were so steeped in self-righteous delusion that gentle words would not penetrate; Jesus had to hold up a mirror of harsh truth. He essentially turned their own judgmental language back on themselves in hopes that “the blind guides” might wake up. Moreover, Jesus delivered these rebukes publicly “in front of crowds” out of compassion for the common people under their influence – warning the flock about the false shepherds.

It’s touching to see that after His scathing woes in Matthew 23, Jesus lamented with sorrow over Jerusalem: “How often I wanted to gather your children as a hen gathers her chicks, but you were not willing…” (Matt 23:37). Behind His woes was a broken heart . This reinforces that His anger was aligned with redemptive love, even for those rebuked. Jesus hated the sin and pretense, yet still longed for the sinners (even Pharisees) to repent and be saved. As one article put it, “Jesus was not qualifying his command to love enemies by harshly rebuking the Pharisees: he was illustrating it.” He loved them enough to tell them the hard truth for their ultimate good.

“You know you’re a Pharisee if sin disgusts you more than it moves you to compassion.” This insight from pastor John Piper highlights the heart problem Jesus saw in the religious hypocrites . They felt superior and showed no mercy to struggling sinners. Christ’s approach was the polar opposite: He was compassionate toward repentant sinners, but disgusted by hardened hypocrisy . In our own hearts, we must guard against the Pharisee’s attitude – zeal for moral correctness without love is something Jesus consistently rebuked.

Why Jesus Differentiated His Approach

From the above, a clear principle emerges: humble, broken people received grace; proud, self-righteous people received law and reproof. Jesus Himself explained this in metaphor: “The sick who know they need a doctor are closer to healing than those who think they’re well” (paraphrase of Mark 2:17). Those who recognized their sinfulness were open to Christ’s message of forgiveness. But those who denied their sin and flaunted their own righteousness had to be confronted with the truth of their condition. Simply put, “hypocrites need stronger conviction than gross sinners, because their will is bad” as the Puritan Richard Sibbes observed . He used an old proverb to illustrate: “A hard knot must have an answerable wedge.” If we only use soft words with a hard-hearted hypocrite, we would “in cruel pity, betray their souls” . In other words, withholding a needed rebuke is actually unloving, like failing to warn someone of imminent danger. A “sharp reproof” can be a “precious pearl and a sweet balm” to a soul in peril . Jesus understood this. He took the hard wedge of truth to the hard knots of their hearts – not out of malice, but as the only hope to split through their pride and save them .

Meanwhile, for those already humbled by life or convicted of sin, what they most needed was hope and grace. The “bruised reeds” didn’t need the stick of the law beating them down further; they needed the healing balm of the gospel. Jesus knew the difference. As Greg Boyd noted, “Jesus could interact with those aware of their sickness in a warm and healing way… this approach had no hope of working on those afflicted with self-righteous delusion.” The Pharisees had even criticized Jesus’s kindness toward sinners as weakness and compromise . Thus, if Jesus had been gentle with the Pharisees, they would have dismissed Him entirely . To reach them (if possible) and to protect others, a drastic approach was necessary. It’s the same logic as a parent yelling to a wandering child, versus softly consoling a hurt child – each situation calls for a different tone. Jesus mastered this balance of truth and grace (John 1:14).

Finally, Jesus differentiated His approach to reveal God’s heart. God “opposes the proud, but gives grace to the humble” (James 4:6). Those who exalt themselves will be humbled, and those who humble themselves will be exalted (Matthew 23:12). In Jesus we see this divine pattern lived out in real conversations. His fierce words for hypocrites showed God’s opposition to prideful religiosity, while His gentle words to sinners showed God’s welcoming grace to the contrite. Both aspects glorify God – His holiness and His mercy. As disciples, we are called to reflect the same discernment.

Biblical Guidelines for Evangelism: Different Approaches for Different People

The New Testament writers build on Jesus’s example by explicitly instructing believers to tailor our approach depending on the situation and person. Evangelism and ministry are not one-size-fits-all. Consider these biblical principles:

“Law to the Proud, Grace to the Humble”: The apostle Paul taught that “the law is not made for a righteous person, but for the lawless and rebellious” (1 Timothy 1:9). The moral Law of God exposes sin in those who arrogantly think themselves “good people.” By contrast, for those who are already humbled or seeking mercy, the emphasis should be on the grace of Christ. Church history affirms this approach – the Protestant Reformer Martin Luther wrote that preachers must preach “the law to the proud and grace to the humble.” Jesus Himself modeled this: with the rich young ruler who proudly claimed to have kept the commandments, Jesus pointed him to the law’s demands to humble him (Mark 10:17–22). But with Nicodemus, a Pharisee who came sincerely by night, Jesus spoke of the free gift of being “born again” – a message of grace (John 3:1–5) . As evangelist Ray Comfort summarizes, “We must first address the disease (sin) so that one will appreciate and appropriate the cure. The moral Law diagnoses the disease of sin, and the gospel is the cure.” In practice, this means we should confront unrepentant, proud sinners with God’s standards (to produce conviction), but offer repentant sinners the hope of the gospel without beating them down. Urgency for Some, Patience for Others: Jude 1:22-23 instructs us to show differing tactics: “Have mercy on those who doubt; save others by snatching them from the fire; to others show mercy with fear…” This suggests that not all lost people should be approached the same way. Some who are wavering may need gentle mercy and answers to their doubts. Others, who are plunging into fire, need to be “snatched” out with urgent warnings, even using fear of judgment as a wake-up call. In all cases, we are to act in love and wisdom, hating the sin that defiles them but desiring their salvation. Similarly, the apostle Paul became “all things to all people” to save some (1 Corinthians 9:22) – adjusting his approach to relate to Jews, Gentiles, the weak, etc., without ever compromising the gospel. Discernment is crucial: we ask, “What does this person most need to hear right now – the reassuring grace of Christ, or the convicting challenge of God’s truth (or perhaps both)?” Correct with Gentleness vs. Rebuke Sharply: The Bible balances commands about gentleness and boldness. On one hand, we are told, “The Lord’s servant must not be quarrelsome but kind to everyone… correcting his opponents with gentleness, that God may grant them repentance” (2 Timothy 2:24–26) . Our default should be a gracious demeanor, especially with those who are merely ignorant or confused. Even if we must speak hard truth, it should be done with the aim of helping the person repent, not belittling them. However, there are also times for sharp rebuke, particularly toward dangerous false teachers. Paul told Titus, “Rebuke [the false teachers] sharply, that they may be sound in the faith” (Titus 1:13) and “Declare these things; exhort and rebuke with all authority” (Titus 2:15). Both Paul and Jesus show that wolves in the flock require a firm hand for the sake of the sheep. As modern pastor Adriel Sanchez puts it, “Harshness toward lost sheep and gentleness toward predators are equally devastating… Woo the wounded, and ward off the wolves.” . In sum, be gentle with genuine seekers and straying sheep, but fearless in refuting those who knowingly deceive or persist in hypocrisy. Speak Truth in Love: Ultimately, “speaking the truth in love” is the goal (Ephesians 4:15). Love does not mean mere niceness at all costs – sometimes love needs to be tough. Proverbs 27:6 reminds us “Faithful are the wounds of a friend…” if those wounds are given to heal. Conversely, “the kisses of an enemy are deceitful.” A loving Christian friend (or preacher) will tell you the truth you need to hear, even if it stings. By contrast, false prophets just tell people what they want to hear to stay liked. As Paul Washer has warned, “One of the greatest distinguishing marks of a false prophet is that he will always tell you what you want to hear… he’ll never rain on your parade.” But “the person who loves you most will tell you the most truth.” It’s precisely because we love people that we must sometimes confront them about sin or error – not to condemn, but to lead them to Christ. We must never enjoy harshness or wield truth as a weapon of pride; rather, truth-telling must flow from genuine love for the other’s soul.

Insights from Church History and Modern Teachers

Christian history is rich with counsel on this balanced approach. The Puritans and other reformers especially understood the need to shake awake the complacent but gently comfort the distressed. For instance, Puritan pastor Richard Sibbes (1577–1635) – often called “the Heavenly Doctor” for his tender teaching – noted that while Christ would not break a bruised reed, He “multiplies woe upon woe when he has to deal with hard-hearted hypocrites… A sharp reproof sometimes is a precious pearl and a sweet balm.” His contemporary, Martin Luther, strongly advised pastors to show a dual attitude: “Show affection to those who go astray… we don’t wish their ruin but rather their well-being. On the other hand, against the devil’s ministers and the authors of false doctrine… show yourselves impatient, proud, cutting, bitter, detesting and condemning their trickery with all zeal… What parents do when a dog bites their child: they chase the dog, but with the sweetest words comfort the child.” . In vivid language, Luther compares false teachers to mad dogs – worthy of strong resistance – while comparing misguided souls to injured children who need comfort. This perfectly echoes Jesus’ method of “warding off the wolves” while “wooing the wounded” .

Charles Spurgeon, a 19th-century Baptist often in line with Puritan thinking, taught that watering down God’s law and judgment is actually unloving, because it hinders people from seeing their need for grace. He wrote, “Lower the Law and you dim the light by which man perceives his guilt… They will never accept grace till they tremble before a just and holy Law.” Spurgeon was following Paul’s model: preach law to produce “trembling” conviction, then gospel to produce saving faith. American Puritan descendants like Jonathan Edwards did the same (his famous sermon “Sinners in the Hands of an Angry God” vividly set forth the danger of judgment to awaken the unrepentant, after which the balm of Christ’s mercy was offered). Yet, in all cases, these preachers also consoled and uplifted the brokenhearted sinners who desired forgiveness. There was fire for the proud and balm for the broken.

In modern times, leaders like John Piper, Voddie Baucham, and Paul Washer have echoed these themes to critique shallow evangelical “niceness” and call the church back to truth and love. John Piper has pointed out that a true Christian heart should respond to others’ sin with compassion and a desire to help, not with disgust or superiority. As mentioned earlier, Piper said, “You know you’re a Pharisee if sin disgusts you more than it moves you to compassion.” Our goal should be restoring sinners, not feeling holier than them. Piper also emphasizes that even our hard words must serve the cause of love and repentance, not pride.

Pastor Voddie Baucham famously lamented what he calls the “11th Commandment” of modern Christianity: ‘Thou shalt be nice’ (and we don’t believe the other ten).” His point is that many churches today avoid ever offending anyone under the guise of “niceness,” even if it means ignoring sin or falsehood. This is a far cry from Jesus, who did not hesitate to offend when necessary (Matthew 15:12–14, Matthew 23:13–17) . Baucham and others argue that truth and holiness must not be sacrificed on the altar of cultural “niceness.” The world is full of nice people who don’t know God ; what sets Christians apart is loving people enough to tell them the truth about sin and salvation. Niceness in itself doesn’t save – the gospel does, and the gospel includes both the reality of our sin and the remedy in Christ. As one writer commenting on Baucham’s view put it, if we only ever project a painless, feel-good faith, “how will people understand their need of a Savior? Keeping the pebble (of conviction) out of someone’s shoe may be the ‘nice’ thing to do to avoid conflict, but it won’t help them in the long run.” True love is willing to be that “irritating pebble” now if it leads a soul to eternal peace with God.

Evangelist Paul Washer likewise decries the lack of honest preaching about sin and judgment in modern evangelism. He notes that Jesus often thinned out crowds of superficial followers by speaking hard truths – something many seeker-sensitive churches today would avoid. Washer observes, “Notice that in the gospels every time a great crowd is following Jesus, He turns around and says something so radical that most of them walk away. Of course, Jesus probably would not get invited to teach evangelism in most churches today.” The irony underscores how far some have strayed from Jesus’ own pattern. Washer’s bold preaching (though intense) is driven by the conviction that it’s unloving to conceal the dire state of a soul outside of Christ. In his words, “The most loving thing you can do for someone is tell them the truth” – all of it, including the hard parts. He warns that false teachers “will get you clapping and entertained,” but never address “great issues such as: Is God working in my life? Have I truly been born again?” . By contrast, a faithful witness will “lovingly, yet faithfully wound” in order to heal.

Application: Walking in Jesus’ Footsteps Today

In light of Jesus’ example and these principles, how should we speak to different people today? Here are some practical takeaways for evangelism and everyday interactions:

Show compassion to the humble and hurting. If someone is broken by life’s trials or convicted of their sins, imitate Jesus’ gentleness. Listen to their story. Assure them of God’s readiness to forgive in Christ. You can share how Jesus was tender with the woman at the well or the prodigal son – emphasizing God’s love for the contrite. Build them up with hope that “a broken and contrite heart God will not despise” (Psalm 51:17). Remember, Jesus said, “Come to me, all who labor and are heavy laden, and I will give you rest… I am gentle and lowly in heart” (Matt 11:28–29). That is still His promise for sinners who know they need a Savior. Our tone should be one of mercy and invitation for those already humbled. As Paul instructed, “If anyone is caught in sin, you who are spiritual should restore them in a spirit of gentleness” (Galatians 6:1). Use urgency and clarity with the proud or complacent. If someone is blasé about sin or self-assured in their own goodness, they may need a dose of loving candor. This doesn’t mean we try to play Holy Spirit or be cruel; it means we lovingly confront the reality of God’s holiness and judgment so they see their true need. For example, you might walk a self-righteous person through the Ten Commandments – not to win an argument, but to let God’s Law speak to their conscience (1 Tim 1:8–10) . Or warn a lukewarm, church-going unbeliever that merely having religion without a real relationship with Christ is deadly – just as Jesus warned He will spit out the lukewarm (Revelation 3:16). Jude says some people must literally be “snatched from the fire” (Jude 23), implying a very direct rescue approach. In practice, this might be urgently warning a friend who is hardened in sin about the coming judgment, pleading with them to repent. While the words may be hard, make sure your heart is broken and prayerful for them, as Jesus wept over Jerusalem even as He warned of its destruction . The aim is to alarm them in order to save them, much like pulling someone back from a cliff’s edge. Rebuke false teachers and hypocrisy, but watch your own heart. Jesus called out false prophets, and so must we, especially leaders who mislead others (Matthew 7:15–20). In our era, that could mean publicly refuting a dangerous doctrine or naming a wolf in sheep’s clothing to warn others. It could also mean confronting a fellow Christian who is acting in blatant hypocrisy. However, we must do so with humble fear, mindful of our own fallibility. The goal is to protect the flock and hopefully to bring the erring person to repentance. Titus 1:13’s call to rebuke sharply is so that the deceived ones “may be sound in the faith” – restoration is the hope. If we find ourselves enjoying the act of rebuke or feeling smug, then we have become like the Pharisees ourselves. Effective confrontation is often sorrowful and driven by love. It may help to remember Luther’s analogy: comfort the wounded even as you chase off the biting dog . Our attitude should be Christlike – fiery against sin and deception, yet longing for the sinner’s salvation. Don’t let “niceness” dilute the gospel. In modern church culture, there can be pressure to only say what is palatable. But if we never talk about hard truths – like God’s holiness, judgment, hell, repentance, self-denial – we are not presenting the full gospel that Jesus preached. True, we shouldn’t be rude or hateful (Scripture forbids that). But as that Voddie Baucham quote reminds us, being perceived as “nice” is not our highest calling – faithfulness to Christ is . Jesus Himself offended many, not because He enjoyed offense, but because truth is often offensive to sinful hearts. We must be willing to risk people’s approval in order to tell them what they need to hear. Ironically, if we only ever say easy things, we may win temporary applause but lose souls. On the other hand, if we speak the full truth in love, some may reject it – but others will thank us deeply when they come to see their need for the Savior. Kindness is a fruit of the Spirit, but biblical kindness is not cowardice. It is a fearless desire for another’s true good. Prayer and discernment are key. There is no simple formula for every situation. We must depend on the Holy Spirit to give us wisdom for how to answer each person (Colossians 4:5–6) . Before you speak, pray for the person’s heart and for guidance on your words. James 1:5 promises God gives wisdom to those who ask. Sometimes you may start soft and realize you need to be firmer, or start firm and then tenderly encourage. If we stay walking in the Spirit, He will help us not to be timid when boldness is needed, and not to be harsh when gentleness is needed. The early church in Acts shows bold gospel proclamation coupled with genuine compassion and service. We should strive for that same balance. Ultimately, whether we are comforting or confronting, Scripture must be our guide. Use the Word of God itself – it has both sweet promises and tough warnings. Trust that God can work through both aspects to bring people to repentance (2 Timothy 3:16, Hebrews 4:12).

Conclusion

Jesus Christ perfectly modeled how to “speak the truth in love” with discernment. He extended grace to humble sinners, giving them dignity and hope, and He thundered against hardened hypocrites, exposing their sin in hopes of their salvation (and to shield others from their harm). Far from being contradictory, both approaches flowed from His holy love. Modern evangelicals must relearn this balance. If we are harsh with the broken, we may drive away those whom Christ is drawing. If we are coddling toward false teachers or unrepentant hypocrites, we offer a false peace when souls are in peril. Both errors are, as Pastor Sanchez warned, “equally devastating” to the mission of the church.

The answer is to follow Jesus’ pattern: “woo the wounded, and ward off the wolves.” In practice, that means showing abundant mercy, patience, and empathy to anyone who is willing to hear God’s truth – remembering how gentle and patient God has been with us in our weakness. It also means showing courage and conviction in confronting evil and unmasking hypocrisy – remembering that faithfulness to God and love for souls sometimes requires a hard word. We do not do this from a place of self-righteousness, but with humility and reliance on God. As Jude 1:22–23 reminds us, “Be merciful to those who doubt; snatch others from the fire… show mercy, mixed with fear.” May we have the mind of Christ to know when to apply a soft touch and when to apply a firm hand. With such wisdom, we can truly help “snatch some from the fire” while gently restoring others, all for the glory of God and the salvation of many.

“Are believers supposed to be nice in every situation?” The implied answer is no – we are called to be loving, which at times means comforting and at other times means confronting. The modern church must not elevate a shallow niceness above truth-telling love. As Voddie Baucham quipped, “The 11th Commandment is, ‘Thou shalt be nice’… and we don’t believe the other ten.” In reclaiming Jesus’s approach, we learn that real love is kind, but not indulgent of lies; bold, but not devoid of compassion. Jesus perfectly balanced these, and by His grace we can grow into that maturity as well – speaking to each person as they most need, for their salvation’s sake.

Sources:

The Holy Bible (Gospels & Epistles) – examples of Jesus’ interactions and apostolic instructions. Core Christianity – “Why So Harsh?” (Adriel Sanchez) Greg Boyd – “Was Jesus Unloving Toward the Pharisees?” Desiring God (Jon Bloom) – “Some Kindness Stings – Why Love Uses Hard Words” (quotes Richard Sibbes) Keep Believing (Ray Pritchard) – notes on Luther: “law to the proud, grace to the humble.” Living Waters (Ray Comfort) – Evangelism principles Mud Hen Mama blog – Voddie Baucham’s “11th Commandment” quote One Thing Alone blog – John Piper on compassion vs. disgust Paul Washer – various quotes on true and false preaching .