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“Is it right for God’s people to use the names of animals to call (refer to) others?”

Question:
Is it appropriate for God’s people to call others by animal names? For example, saying, “Hey hyena, come here,” like how Jesus referred to Herod as a “fox” in Luke 13:32.

Answer:
In the Bible, we see people being called by various animal names, such as “wolves” (Matthew 7:15), “sheep” (John 10:27), and “serpents” (Matthew 13:34). Other animal names used include “fox,” “dove,” “pig,” “lion,” and “goat.”

It’s important to understand the context and intent behind these names. These terms were not meant as insults, mockery, or disrespect. Rather, they were used to describe a person’s character or behavior accurately.

For example, when Jesus called Herod a “fox,” He did not intend to insult or demean him. Instead, He was pointing out Herod’s cunning and predatory nature—like a fox that sneaks around and preys on smaller animals. This was evident even at the time of Jesus’ birth when Herod sought to kill Him (Luke 13:32).

So, if someone is described in such a way because of their behavior, it is not a curse or insult according to the Bible.

However, when people use animal names to insult, mock, or show disrespect driven by hatred or anger, that is forbidden in Scripture and is sinful.

For instance, saying, “Hey hyena, come here,” clearly reveals anger, disrespect, or hatred behind the words.

Consider these verses:

Ephesians 4:29 (NIV):
“Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.”

Colossians 3:8 (ESV):
“But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth.”

Matthew 5:22 (ESV):
“But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.”

Therefore, guard your tongue. Always consider the intention behind every word you speak.

May the Lord bless you.

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Why Do Christians Say “Praise the Lord Jesus”? Or “Shalom”?

QUESTION:
I’d like to understand—when we say “Praise the Lord Jesus,” what exactly do we mean? Who should say this greeting, and why do some people say “Shalom” instead?

ANSWER:

The phrase “Praise the Lord Jesus” is a declaration that Jesus is worthy of praise because of the good work He accomplished here on earth.

Jesus is the only person who willingly gave up His heavenly glory and authority to come live on earth for one purpose: to redeem us from our sins. He suffered greatly, was tempted, died, and then rose again. Now He lives and sits at the right hand of God as our mediator (1 Timothy 2:5, Hebrews 7:25).

Through Him, we receive forgiveness of sins, healing of diseases, victory over Satan, blessings, and direct access to God without any barriers—through His blood (Hebrews 10:19-22).

Someone like this absolutely deserves to be praised. That’s why “Praise the Lord Jesus” is an eternal greeting, expressing gratitude for the light and salvation we have received through His good work.

Who Should Say It?

No one is forbidden from saying it, but if a person says “Praise the Lord Jesus” without understanding why Jesus deserves praise, it becomes hypocritical—and God hates hypocrisy (Matthew 23:28).

For example, if someone is not yet saved and says “Praise the Lord Jesus,” they should ask themselves: Praise Him for what, since He hasn’t done anything in their life yet?

It would be like a lost person saying, “Praise Satan”—what would they have to praise Satan for if they have no relationship with him? (Though a traditional healer might say it sincerely because they believe they gain something from Satan.)

This greeting or declaration is most appropriate in worship settings—such as sermons, teachings, songs, prayers, and so on—because that is where Jesus’ work is most clearly demonstrated.

On the other hand, “Shalom” is a Hebrew word meaning “peace.” Anyone can use this word, whether saved or not, because it is more of a general greeting than a statement of faith. It’s similar to how we say “How are you?”—anyone can say it.

But “Praise the Lord Jesus” is a faith-based phrase that should be spoken only by those who have put their trust in Jesus.

May the Lord bless you.

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Is it appropriate to use secular venues for church services or seminars?

To answer this, it’s important to first understand what the Church is.

The Church is not a building or a specific location; it is the people those called by God, saved by grace, and gathered together with one purpose: to worship and serve Him.

These believers can meet in formal settings, but they can also gather in informal places for worship activities, provided they meet the necessary spiritual criteria.

The early Church gathered in the Temple (a formal place designated for worship), but they also met in homes, along riverbanks, and in classrooms.

Acts 2:46 (NKJV):

“So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart.”

Acts 5:42 (NKJV):

“And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.”

As we know, homes were places where many activities occurred. After worship, there might be celebrations or social gatherings, but that did not prevent them from fulfilling God’s intended purposes.

Therefore, it can be acceptable that, if there is no official place yet, worship can take place in school buildings, halls, open fields, or even under trees—as long as unity exists and the intention is Christ. However, there are large churches that have succeeded but still do not have official gathering places… yet the church has been established.

Things to consider include your discretion, the decorum, and the peaceful spiritual environment at that time. If these are present when you gather, then God is with you… it is not a sin.

However, it is wise and better for a church to seek an official place for gathering, one that will be used solely for their worship activities.

Shalom.

 

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Which “day of visitation” is being spoken of in 1 Peter 2:12?

1 Peter 2:12 (ESV):
“Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.”

The “day of visitation” refers to the time when God visits humanity—either to save or to judge.

Both types are considered days of visitation.

For example, when God comes to save, there are moments when His grace visits a person or even an entire nation. During such times, powerful spiritual awakenings often occur. The period of Christ’s earthly ministry was a special visitation for Israel, but they did not receive it—except for a few.
(Luke 19:41–44 ESV)

On the other hand, God also visits to judge, and this refers to the day when each person will be judged according to their deeds.

Returning to 1 Peter 2:12, which says, “Keep your conduct among the Gentiles honorable… so that they may… glorify God on the day of visitation,” the meaning is this:

The good conduct of a believer can help lead others to receive salvation and glorify God when their moment of grace comes. For some people, when the day of visitation reaches them, it becomes easier for them to believe and glorify God because they have already witnessed the good character of believers—love, peace, integrity, and uprightness.

But if your conduct is corrupt, then when their day of visitation comes, it becomes much harder for them to glorify God, because what they remember is the bad example they saw in you.

This is the same idea Peter explains a little later when speaking about husbands and wives. Regarding wives, he says that if a woman has an unbelieving husband, she can win him to Christ through her conduct alone.
(1 Peter 3:1 ESV)

In short, your righteous conduct helps clear the path for the grace of Christ to work more effectively in someone’s life.

May God bless you.

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Kitakachoadhibiwa kwenye ziwa la moto ni mwili au roho ya Mtu

Will it be the body or the soul of a person that is punished in the lake of fire?

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What Does John 17:20 Mean?

John 17:20 (ESV):
“I do not ask for these only, but also for those who will believe in me through their word.”

Who Are “Those Who Will Believe Through Their Word”?

In John 17, we find a deeply intimate and powerful prayer that Jesus offers to God the Father, often referred to as the High Priestly Prayer. In the first part of this chapter, Jesus prays specifically for His disciples His apostles asking the Father to protect them, sanctify them in truth, and unite them as one.

But in verse 20, Jesus shifts His focus. He says:

“I do not ask for these only…”  meaning He is not praying only for the apostles who were with Him at that moment.

He continues:

“…but also for those who will believe in me through their word.”

This refers to all who would come to faith in Jesus through the message preached by the apostles. In other words, Jesus was praying not only for the original disciples, but also for every future believer including you and me who would hear and believe the gospel passed down from them.

The Ongoing Power of Christ’s Prayer

This means that every believer throughout history, from the early church to believers today, is a recipient of Jesus’ prayer in John 17. If you believe in Jesus because of the apostolic gospel the message of the New Testament then you are part of the answer to this very prayer.

Jesus didn’t only intercede while He was on earth. He continues to intercede for us even now:

Hebrews 7:25 (ESV):
“Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.”

Romans 8:34 (ESV):
“Who is to condemn? Christ Jesus is the one who died more than that, who was raised who is at the right hand of God, who indeed is interceding for us.”

This assures us that there is a divine protection and covering over every believer. The enemy cannot overcome us, because Christ Himself is praying for our preservation.

Are You a Partaker of This Prayer?

The question each of us must ask is:

Am I included in this prayer?

You are if you have believed in Jesus Christ through the gospel.
But if you have not yet received Him, the invitation still stands. Jesus is ready to welcome you into the fold, to give you eternal life (John 17:3), and to include you in His ongoing intercession before the Father.

A Lesson in How to Pray

In this passage, Jesus also teaches us something profound about prayer. He didn’t just pray for His current disciples He prayed forward into the future. He prayed for generations yet unborn, for those who would hear and believe through the testimony of His followers.

Likewise, we should not limit our prayers only to what we see now. We are called to pray in faith for:

  • Future generations,
  • Future conversions,
  • And those who will come to know Christ through our witness.

If you are a believer in Christ, you are part of a great spiritual legacy that began with the apostles and continues today. Jesus prayed for you over 2,000 years ago, and He is still praying for you now. You are not alone.

John 17:20 (ESV):
“I do not ask for these only, but also for those who will believe in me through their word.”

May this truth encourage you to walk in obedience, knowing that Christ Himself is your intercessor.

If you have not yet received Jesus, don’t delay. The opportunity for salvation is still open:

John 1:12 (ESV):
“But to all who did receive him, who believed in his name, he gave the right to become children of God.”

May the Lord bless you and strengthen your faith.

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What Lineage Did Job Come From?

When we study the lives of the patriarchs like Abraham, Isaac, and Jacob, their genealogies are carefully traced back through the family line of Adam, Noah, and Shem, all the way to their own time (Genesis 5; Genesis 10; Genesis 11). This clear lineage shows their connection to God’s covenant people.

But Job stands apart.

The Book of Job does not begin with a genealogy but with a simple introduction of his name and location:

There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil. Job 1:1, ESV

Job lived in the land of Uz, a place outside Israel likely in northern Arabia, Syria, or perhaps near Edom (Lamentations 4:21). His precise location is debated, but one thing is clear: Job was not an Israelite by bloodline.

Job’s Significance in God’s Plan

The fact that Job, a non Israelite, is central in Scripture teaches us something profound about God’s character: His grace is not limited to one nation or genealogy.

Job is described as “blameless and upright,” which shows that righteousness before God is not inherited through ancestry but is received through faith and reverence for God. This truth is echoed throughout Scripture:

Romans 2:11 (ESV): For God shows no partiality.

 

Acts 10:34–35 (ESV):

So Peter opened his mouth and said: ‘Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.

Job, like Abraham, lived before the Law of Moses. Yet both men demonstrate that God’s relationship with humanity has always been rooted in faith, not merely in rituals or ancestry. Abraham “believed the Lord, and he counted it to him as righteousness” (Genesis 15:6, ESV), and Job’s faith likewise was expressed in his integrity and fear of God.

Other Gentiles Accepted by God

Job is not alone in this. Scripture records other non-Israelites who found favor with God:

Ruth the Moabite  She left her people to follow the God of Israel, and by faith, she was grafted into the lineage of Christ (Matthew 1:5).

Naaman the Syrian  A Gentile military commander healed by God’s power when he humbled himself (2 Kings 5).

Cornelius the Centurion  A Gentile whose prayers and alms rose as a memorial before God, leading Peter to declare that God accepts all who fear Him (Acts 10:1–4).

These examples highlight that God’s covenant blessings extend to all nations, pointing forward to Christ, who came to redeem not only Israel but the whole world (John 3:16; Revelation 7:9).

Our Place in the Story

What does this mean for us today? It means that your background whether you were born in a Christian family, a pastoral household, or into unbelief does not determine your access to God’s grace. Salvation is by grace through faith in Christ alone (Ephesians 2:8–9).

God does not ask about your ancestry but about your faith and obedience. Paul emphasizes this truth:

There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.

Galatians 3:28, ESV

Job’s story teaches us that God is sovereign, impartial, and just. He receives anyone who fears Him, regardless of lineage or nationality. Like Job, the question we must ask ourselves is not “What family do I come from?” but rather:

Do I fear God and turn away from evil?

If the answer is yes, then you too are part of God’s family through Christ, counted righteous not by birth but by faith.

 

 

 

 

 

 

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Why did the prophet Jeremiah curse the day he was born, and is it right for us to curse our own birthdays?

Answer:

Let us begin by looking at the Scriptures, starting from Jeremiah 20:14–17:

Jeremiah 20:14-17 (ESV)
14 “Cursed be the day on which I was born! The day when my mother bore me, let it not be blessed!
15 Cursed be the man who brought the news to my father, ‘A son is born to you,’ making him very glad.
16 Let that man be like the cities that the Lord overthrew without pity; let him hear a cry in the morning and an alarm at noon,
17 because he did not kill me in the womb; so my mother would have been my grave, and her womb forever great.”

Here, we see that Jeremiah was overwhelmed by the intense suffering and persecution he faced as a prophet of the Lord. He had been beaten, imprisoned, mocked, and hunted simply for speaking God’s word.

See also:

  • Jeremiah 20:1–2  Pashhur beats and imprisons him.

  • Jeremiah 37:15–16  He is beaten and imprisoned again.

  • Jeremiah 38:6  He is thrown into a cistern.

  • Jeremiah 15:5  He laments being rejected and abandoned.

In Jeremiah 20:18, he concludes with this lament:

“Why did I come out from the womb to see toil and sorrow, and spend my days in shame?” (Jeremiah 20:18, ESV)

So, his cursing of the day he was born came from a deep place of emotional anguish, spiritual exhaustion, and human weakness.

Jeremiah Was Not Alone in This

The prophet Job also cursed the day of his birth in a similar state of despair:

Job 3:1–6 (NIV)
1 After this, Job opened his mouth and cursed the day of his birth.
3 “May the day of my birth perish, and the night that said, ‘A boy is conceived!’
4 That day may it turn to darkness; may God above not care about it; may no light shine on it.
5 May gloom and utter darkness claim it once more; may a cloud settle over it; may blackness overwhelm it.
6 That night may thick darkness seize it; may it not be included among the days of the year nor be entered in any of the months.”

Like Jeremiah, Job’s pain was beyond comprehension he had lost his children, his wealth, his health, and even the support of his wife and friends.

So, Was It Right for Them to Curse Their Birthdays?

The answer is NO  it was not right. While understandable as a human reaction, cursing the day of one’s birth is not in alignment with faith, trust, or reverence toward God’s sovereignty.

Jeremiah and Job were not expressing theological truths but emotional reactions. They were speaking from the depth of their despair, not from a place of divine insight. That’s why we see Job later repent for his words:

Job 42:3–6 (ESV)
3 “Who is this that hides counsel without knowledge?” Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know.
5 I had heard of you by the hearing of the ear, but now my eye sees you;
6 therefore I despise myself, and repent in dust and ashes.”

This shows that Job recognized his words were out of ignorance and pain, and he humbled himself before God. Likewise, Jeremiah later acknowledges his doubts and frustrations and is corrected by God:

Jeremiah 15:18–19 (NIV)
“Why is my pain unending and my wound grievous and incurable? You are to me like a deceptive brook, like a spring that fails.”
19 Therefore this is what the Lord says: “If you repent, I will restore you that you may serve me…”

What Can We Learn from Their Experience?

Both Job and Jeremiah were godly men, yet they faced unimaginable suffering. Their pain led them to say things they later regretted  but their honesty in expressing their struggles also gives us permission to bring our emotions before God.

Still, we must not curse our lives, our days of birth, or the people who gave us life. That is a reaction of despair, not of faith. Even Jesus warned us that suffering is part of the journey for His followers:

Matthew 10:16–18 (NIV)
16 “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.
17 Be on your guard; you will be handed over to the local councils and be flogged in the synagogues.
18 On my account you will be brought before governors and kings as witnesses to them and to the Gentiles.”

Suffering is not a sign of rejection by God, but often a part of the refining process. We are reminded in James 1:2–4 that trials build our faith and character:

James 1:2–4 (ESV)
“Count it all joy, my brothers, when you meet trials of various kinds,
for you know that the testing of your faith produces steadfastness.
And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

It is not right to curse the day of our birth or to speak evil over ourselves, our parents, or our existence even in great suffering.

Instead, we should:

  • Acknowledge our pain honestly before God.

  • Trust His greater plan, even when we don’t understand.

  • Pray for strength to endure and remain faithful.

  • Avoid complaining or cursing, which is fruitless (see Philippians 2:14).

Philippians 2:14–15 (NIV)
“Do everything without grumbling or arguing, so that you may become blameless and pure, ‘children of God without fault in a warped and crooked generation.’ Then you will shine among them like stars in the sky.”

Let us learn from Job and Jeremiah, not just their weaknesses, but their eventual restoration and repentance. Their stories serve as a lesson for us  that suffering does not mean abandonment, and faith is often forged in the fire of trials.

May the Lord help us to stand firm in faith, even in times of great distress. Amen.

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“Let Me Never Be Put to Shame” What Shame Is This? (Psalm 31:1)

QUESTION:

The Scriptures say:

“In you, O Lord, do I take refuge; let me never be put to shame; in your righteousness deliver me” (Psalm 31:1, ESV).

What shame is the Psalmist asking to be spared from? And why do we sometimes still experience shame or disgrace, even though we have taken refuge in God?

ANSWER:

This cry for help appears throughout the Psalms in various forms. It is a deep, emotional appeal to God for protection not only from physical enemies but also from the ultimate shame: the failure of God’s promises, or being forsaken after putting one’s trust in Him.

Consider these supporting verses:

  • Psalm 31:1  “In you, O Lord, do I take refuge; let me never be put to shame; in your righteousness deliver me.”
  • Psalm 25:20 “Guard my soul, and deliver me! Let me not be put to shame, for I take refuge in you.”
  • Psalm 71:1  “In you, O Lord, do I take refuge; let me never be put to shame!”
  • Psalm 22:5  “To you they cried and were rescued; in you they trusted and were not put to shame.”

These verses reflect the heartfelt dependence of David, who was often surrounded by enemies and found himself in vulnerable positions. His honor, his calling, and even his very life were at stake. If God failed to act, David would be publicly humiliated, and worse people would question the faithfulness of God’s promises.

David was not just an ordinary believer; he was someone anointed by God, with promises made over his life including the promise that his throne would be established forever (see 2 Samuel 7:16). Yet, during trials and delays in his kingship, it looked like these promises would never be fulfilled. That’s why he pleads with God not to let him be put to shame.

This is captured beautifully in:

Psalm 89:49-52 (ESV)
“Lord, where is your steadfast love of old, which by your faithfulness you swore to David?
Remember, O Lord, how your servants are mocked, and how I bear in my heart the insults of all the many nations,
with which your enemies mock, O Lord, with which they mock the footsteps of your anointed.
Blessed be the Lord forever! Amen and Amen.”

Here, the Psalmist shows that the greatest “shame” would be the failure of God’s covenant, and the mocking of God’s servant by enemies.

In the New Testament, we see a clearer picture of the ultimate shame that believers ask to be spared from eternal separation from God. This is the shame of being rejected by God at the final judgment.

2 Peter 3:13-14 (NIV)
“But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells.
So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him.”

The eternal shame is not just ridicule in this life, but hearing Jesus say:

Matthew 7:23 (ESV)
“And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’”

This is echoed in the sobering words of Jesus in:

Matthew 25:31-34, 41 (ESV)
“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.
Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.
And he will place the sheep on his right, but the goats on the left.
Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.’

Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.’”

This is the eternal shame to be banished from the presence of God, and to miss out on the eternal glory promised to His people.

GOD MAY ALLOW TEMPORARY SHAME, BUT NEVER ETERNAL DISGRACE

It is important to understand that as children of God, we may go through moments of public shame, rejection, or persecution for the sake of Christ. This is part of the Christian journey. But God will never allow those who trust in Him to be ultimately disgraced.

Romans 10:11 (NIV)
“As Scripture says, ‘Anyone who believes in him will never be put to shame.'”1 Peter 4:16 (ESV)

Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.”

Better to endure temporary earthly shame now for following Christ, than to experience eternal shame by rejecting Him.

So when David prayed, “Let me never be put to shame,” he was not only thinking of earthly humiliation, but the deeper desire that God would uphold His promises both in this life and in eternity. The same is true for us today. We look to God in faith, trusting Him not only to rescue us from present trouble, but also to spare us from eternal shame and bring us into His everlasting glory.

May the Lord help us.
Let us choose momentary shame for Christ now, over eternal shame at His judgment.

“Those who look to him are radiant, and their faces shall never be ashamed.”
Psalm 34:5 (ESV)

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Why Did Jesus Use the Phrase “You Say” (Matthew 27:11)?

 

QUESTION: Why did Jesus respond with “you say” when asked questions, instead of giving a direct answer? (Matthew 27:11)

ANSWER: Throughout the Gospels, we see that when Jesus was questioned by both religious leaders and political authorities, His responses were often not direct. Instead, He frequently used the phrase “you say.” This response can seem puzzling at first, but it is full of theological significance. Let’s explore this further with key passages:

Matthew 27:11
[11] “Now Jesus stood before the governor, and the governor asked Him, saying, ‘Are You the King of the Jews?’ Jesus said to him, ‘You say so.'”
In this moment, Jesus does not deny the accusation but responds in a way that leaves the judgment up to the one asking. He doesn’t directly affirm or deny the title of “King of the Jews.” Instead, He challenges the questioner to consider the weight of his own words.

Luke 22:68-71
[68] “If I tell you, you will by no means believe. [69] And if I also ask you, you will by no means answer Me or let Me go. [70] Hereafter the Son of Man will sit on the right hand of the power of God.”
[71] “Then they all said, ‘Are You then the Son of God?’ So He said to them, ‘You rightly say that I am.'”
In this interaction, Jesus uses a similar approach, acknowledging the truth of their words while pointing to a deeper, more profound truth: His divine authority as the Son of God. In this context, “You say” is not a denial but an invitation for them to confront the truth of who He is.

Luke 23:3
“Then Pilate asked Him, saying, ‘Are You the King of the Jews?’ Jesus answered him and said, ‘It is as you say.'”
Here again, Jesus confirms the title but not in the way Pilate expects. He is not simply the “King of the Jews” in a political sense, but in a cosmic, eternal sense. His kingdom is not of this world (John 18:36).

Theological Significance of “You Say”

Jesus often used the phrase “you say” to provoke reflection and self-examination. Theologically, this serves several purposes:

  1. Affirmation of Truth, Yet with Reservation: Jesus doesn’t outright deny the statements made by others; He affirms their words, but in a way that makes them question their own understanding. This is important because Jesus was not interested in merely engaging in a rhetorical back-and-forth. His aim was to provoke spiritual awareness and understanding of divine truth. For example, when Jesus says, “You say so,” He doesn’t directly declare Himself as King or as the Son of God in the way the religious leaders expect. Instead, He invites them to acknowledge the truth of His identity on their own terms.

  2. Non-Defensive Posture: In Matthew 27:11, when asked by Pilate whether He is the King of the Jews, Jesus’ response is non-defensive. He doesn’t feel the need to justify Himself. Jesus knew His identity was not defined by human opinions or political titles. He teaches us, through His silence and His responses, that our identity should be rooted in God’s truth, not in the labels or accusations placed on us by the world (John 8:32).

  3. Divine Wisdom in Handling Opposition: Jesus knew that the people questioning Him were not seeking truth, but rather trying to trap Him or use His words against Him (Matthew 22:15-22). For instance, in Matthew 22, when the Pharisees asked Jesus whether it was lawful to pay taxes to Caesar, Jesus’ response—”Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:21)—was a masterful way of answering without falling into their trap. Similarly, by saying “you say,” He avoids being manipulated or ensnared by their false accusations.

  4. Calling to Deeper Reflection on His Divinity: Jesus’ responses in these situations often point toward the deeper, hidden truth of His nature. In Luke 22:70, when asked if He is the Son of God, He replies, “You say that I am.” He doesn’t explicitly proclaim Himself in that moment, yet He doesn’t deny it either. He leaves the matter open for those who are willing to discern the truth for themselves, just as He did throughout His ministry when He would speak in parables to hide the truth from those unwilling to listen (Matthew 13:10-17).

  5. Invitation for Personal Conviction: Ultimately, Jesus uses this phrase to invite individuals to arrive at their own conclusion about His identity. In Matthew 16:13-16, when Jesus asks His disciples, “Who do you say that I am?” He makes them confront their personal understanding of Him. This interaction is a call for all to come to terms with who He truly is: the Christ, the Son of the living God. By using “you say,” He gives them (and us) the space to arrive at that understanding personally, without imposing a forced answer.

The Role of Wisdom in Our Responses

Jesus’ approach to responding to accusations and questions teaches us valuable lessons about wisdom in speech. In our own lives, especially when confronted by opposition or false accusations, we must carefully consider how we respond. Like Jesus, we may sometimes need to leave judgment to others, not feeling the need to correct every misinterpretation or defend ourselves at every turn. Instead, we can trust in God’s timing and in His ultimate authority.

For instance, imagine you are a pastor and someone brings a false accusation against you. The accuser might say, “You’re one of those pastors who only care about money and manipulate your congregation.” The temptation might be to immediately defend yourself, but consider Jesus’ approach. By responding wisely, acknowledging part of the accusation, and leaving the rest to God, you demonstrate trust in divine justice.

“You say”—meaning “Yes, you have said it that way.”
This keeps the discussion focused on the accuser’s perspective, rather than engaging in an endless back-and-forth. Like Jesus, we too must sometimes respond in a way that challenges others to examine their own hearts and motives (Matthew 7:3-5).

Conclusion

Jesus’ use of the phrase “you say” reflects His deep understanding of the human heart and His mission to reveal the truth, not just in words, but in the way He responded to questions. By using this phrase, He allowed individuals to wrestle with the truth on their own terms, giving them the opportunity to recognize His divine identity for themselves. This is a reminder to us to be wise in our words, to respond with grace, and to trust that God will guide us in moments of opposition.

May we learn from Jesus’ example, using wisdom in our responses and leaving judgment to God.

May the Lord bless you.
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