Tag: sin

Understanding Samson’s Downfall (Judges 16)

Recently, I was reading Judges 16—the story of Samson and Delilah—and found myself struggling to understand it. Why would a man gifted with supernatural strength repeatedly fall for the same trick? Why did Samson keep trusting Delilah after she betrayed him multiple times? And what can we learn from his mistakes?

This passage is both fascinating and tragic, showing how even the strongest individuals can be brought down by their own flaws. As I reflected on it, I began to see some possible reasons for Samson’s actions—and some warnings for us today.

The Story of Samson and Delilah (Judges 16:4–21)

Samson, a Nazirite chosen by God to deliver Israel from the Philistines, was a man of extraordinary physical strength. Yet his weakness for women—particularly Philistine women—led to his downfall. In Judges 16, he meets Delilah, who is bribed by the Philistine rulers to discover the secret of his strength.

Three times, Samson gives her false answers:

  1. “If I am bound with fresh bowstrings, I shall become weak.” (Judges 16:7)
  2. “If I am tied with new ropes, I shall lose my strength.” (Judges 16:11)
  3. “If you weave my hair into a loom, I shall be as weak as any man.” (Judges 16:13)

Each time, Delilah tests his claims, and the Philistines attempt to capture him—only to fail. Yet Samson does not leave her. Instead, he finally reveals the truth: his uncut hair (a sign of his Nazirite vow) is the source of his power. Delilah shaves his head while he sleeps, and “the Lord left him” (Judges 16:20). The Philistines seize him, gouge out his eyes, and imprison him in humiliation.

Why Did Samson Keep Trusting Delilah?

At first glance, Samson’s actions seem reckless. Why would a man who had already escaped multiple traps continue playing this dangerous game? Here are some possible explanations:

1. Overconfidence in His Own Strength

Samson had survived many battles and traps before (Judges 14–15). He may have believed he was untouchable, forgetting that his power came from God’s Spirit, not himself (Judges 13:25; 16:20). His pride blinded him to real danger.

2. Emotional Manipulation and Weakness

The text says Delilah “pressed him daily with her words and urged him” (Judges 16:16). The Hebrew suggests she wore him down emotionally—perhaps through tears, guilt, or seduction. Samson, though physically strong, was emotionally vulnerable.

3. Gradual Spiritual Decline

Samson had a pattern of ignoring his Nazirite vow (Numbers 6:1–8):

  • He touched a dead lion (Judges 14:8–9).
  • He feasted with enemies (Judges 14:10).
  • He slept with a prostitute (Judges 16:1).
    His hair was the last remaining symbol of his dedication to God—yet he gambled it away.

4. Testing the Limits

Each time Samson gave a false answer, the Philistines failed to capture him. He may have thought he could keep outsmarting them, not realising that his defiance was pushing him toward disaster.

5. God’s Sovereign Plan

Despite Samson’s failures, God used his downfall to strike a decisive blow against the Philistines (Judges 16:30). Even in judgment, there was purpose.

Lessons We Can Learn from Samson’s Mistakes

Samson’s story is more than a tragic tale—it’s a warning about the dangers of pride, lust, and gradual compromise. Here are some pitfalls we can avoid:

1. Strength Without Wisdom Leads to Ruin

Samson was physically mighty but morally weak. His story reminds us that gifts without discipline can lead to self-destruction.

2. Small Compromises Lead to Big Falls

Samson didn’t lose his strength overnight. His downfall came through small, repeated compromises—ignoring his vow, indulging in forbidden relationships, and playing with sin.

3. Emotional Manipulation Is Dangerous

Delilah exploited Samson’s weakness. In our lives, unhealthy relationships—whether romantic, friendships, or even professional—can lead us away from wisdom if we’re not careful.

4. God’s Grace in Judgment

Even in Samson’s failure, God still used him. His final prayer (Judges 16:28–30) shows a moment of repentance, and his death brought a greater victory. This reminds us that God can redeem even our worst mistakes.

Final Thoughts: Wrestling with Difficult Passages

I’ll admit, there’s still much about this account that I don’t fully understand. Why did God allow Samson to make such reckless choices? Why did he not leave Delilah after the first betrayal? Some parts of Scripture are like that—complex, challenging, and requiring deeper meditation.

But here’s the comfort: we don’t have to understand everything. Even in confusing passages, there are truths to be found—about human nature, God’s justice, and His mercy. Sometimes, the best response is to pray over what we read, ask for wisdom (James 1:5), and trust that God’s Word is purposeful, even when we don’t grasp it fully.

Samson’s life is a sobering lesson, but it’s also a reminder that no one is beyond redemption. If there’s hope for Samson in his final moments, there’s hope for us too.

Transcription: Misery into Hope (Micah 7: 1–10)

Good morning everyone. It’s certainly a warm one here in the UK today! While we might be longing for cooler weather, we’re also reminded of the profound shifts and changes we encounter, not just in climate, but in our spiritual journey. As we gather, let us open our hearts and minds to God’s Word.
Heavenly Father, we thank you for bringing us together this morning. We thank you for your word, we thank you for its truth, and we pray today, Lord, that you will help us to understand it. You will help us to apply it to our lives, and that through understanding it, Lord, we might live for you, that we might follow you more deeply. May you open our eyes and our hearts to your word this morning in Jesus’ name. Amen.
This morning, we continue our journey through the book of Micah, now in its final chapter, Micah 7. For those who may be joining us or need a quick recap, we’ve been exploring Micah’s prophecies for several months. Micah, a prophet from the 8th century BC, primarily spoke to the southern kingdom of Judah, though his messages often referenced the northern kingdom of Israel, which had already fallen to the Assyrian Empire. His ministry spanned the reigns of several kings, including Hezekiah.
As we delve into Micah’s prophecies, it’s important to remember that terms like “Judah” and “Israel” can sometimes refer to the people, the land, or even all of God’s people, requiring careful consideration of the context. Thankfully, today’s passage is a little more straightforward, though it begins with a stark and challenging tone.
Micah 7 presents a powerful contrast: misery into hope. Verses 1 to 6 paint a bleak picture of despair, while verses 7 to 10 offer a beacon of hope. Let’s begin by examining the first section.
Micah opens by declaring, “Woe is me!” or “I am miserable,” as some translations put it. Have you ever felt truly miserable or sad? We all have, haven’t we? Perhaps through grief, illness, or professional difficulties. While we’ve all experienced misery, I wonder how many of us would admit to feeling miserable for the reasons Micah expresses.
Micah’s misery stems from a profound spiritual barrenness he observes in his nation. He laments, “I am like one who gathers summer fruit at the time of the grape harvest. There is not a cluster of grapes to eat, none of the early figs I crave” (Micah 7:1, NIV). He is searching for ripe fruit, for the righteous and faithful, but finds none. The land is spiritually barren, devoid of integrity.
This imagery brings to mind Jesus’ encounter with the fig tree in Matthew 21. Seeing a fig tree with leaves, Jesus expected to find fruit. Finding none, he cursed it, and it withered from the root. Jesus’ action wasn’t arbitrary; it was a powerful critique of the religious leaders of his day. They presented an outward appearance of piety but bore no spiritual fruit. Similarly, Micah is looking for righteousness among his people, but finds a complete absence of it.
Verse 2 reveals the depth of the corruption: “The faithful have been swept from the land; there is no one upright. Everyone lies in wait to shed blood; they hunt each other with nets.” This paints a vivid picture of a society where people are actively preying on one another, using snares and traps, much like hunters seeking their prey. This is not a literal hunt, but a powerful metaphor for the deceit and malicious intent prevalent among the people.
The corruption extends to all levels of society. Verse 3 states, “Both hands are skilled at doing evil; the ruler demands gifts, the judge accepts bribes, and the powerful dictate what they desire—they all conspire together.” Micah describes a people so adept at wickedness that they can commit evil with either hand, demonstrating a complete moral depravity. Leaders, judges, and those in power are driven by self-interest and greed, exploiting the vulnerable for their own gain. This depiction, sadly, doesn’t always feel so distant from the world we inhabit today.
Even “the best of them are like a briar, the most upright worse than a thorn hedge” (Micah 7:4). This imagery warns that even those who appear respectable are dangerous and harmful, like sharp thorns that inflict injury upon approach. The pervasive wickedness means that righteousness is scarce, and even those who should offer guidance are corrupted.
Micah also notes that the people are oblivious to the impending judgment: “The day of your watchmen and your punishment has come; now is the time of your confusion” (Micah 7:4). Having witnessed the fall of the northern kingdom to Assyria, Micah understands that Judah’s continued sin will inevitably lead to God’s wrath and consequence.
The societal breakdown is so severe that trust is non-existent. “Do not trust a neighbour; put no confidence in a friend. Guard your mouth from her who lies in your embrace” (Micah 7:5). Micah’s words echo the sentiment of the X-Files’ famous catchphrase, “Trust no one.” Even within the closest relationships, betrayal lurks.
Verse 6 delivers a particularly poignant blow: “For a son dishonours his father, a daughter rises against her mother, a daughter-in-law against her mother-in-law—a man’s enemies are the members of his own household.” This resonates with Jesus’ own words in Matthew 10 and Jeremiah 9, highlighting the painful division that can occur even within families when some choose to follow God and others do not. Micah’s world, like ours, is riddled with such painful realities.
It’s a truly bleak assessment, isn’t it? Micah’s misery is palpable, rooted in the deep sinfulness of his nation and the impending judgment. His words challenge us to consider whether we too feel moved by the sinfulness around us, both our own and that of our society.
But then, everything changes in verse 7. Micah pivots dramatically, turning from despair to an unshakeable hope:
Micah 7:1-10 (NIV):
1 What misery is mine!
I am like one who gathers summer fruit
at the time of the grape harvest.
There is not a cluster of grapes to eat,
none of the early figs I crave.
2 The faithful have been swept from the land;
there is no one upright.
Everyone lies in wait to shed blood;
they hunt each other with nets.
3 Both hands are skilled at doing evil;
the ruler demands gifts,
the judge accepts bribes,
and the powerful dictate what they desire—
they all conspire together.
4 The best of them is like a briar,
the most upright worse than a thorn hedge.
The day of your watchmen and your punishment has come;
now is the time of your confusion.
5 Do not trust a neighbour;
put no confidence in a friend.
Guard your mouth
from her who lies in your embrace.
6 For a son dishonours his father,
a daughter rises against her mother,
a daughter-in-law against her mother-in-law—
a man’s enemies are the members of his own household.
7 But as for me, I wait in hope for the Lord;
I wait for God my Saviour;
my God will hear me.
8 Do not gloat over me, my enemy!
Though I have fallen, I will rise.
Though I sit in darkness,
the Lord will be my light.
9 Because I have sinned against him,
I will bear the Lord’s wrath,
until he pleads my case
and upholds my cause.
He will bring me out into the light;
I will see his righteousness.
10 Then my enemy will see it
and will be covered with shame—
she who said to me,
“Where is the Lord your God?”
My eyes will see her downfall;
she will be trampled underfoot
like mire in the streets.
Micah declares, “But as for me, I wait in hope for the Lord; I wait for God my Saviour; my God will hear me” (Micah 7:7). Even in the darkest hour, when trust in humanity is shattered, Micah places his unwavering confidence in God. He knows that despite the sin and impending judgment, God’s ultimate plan is one of rescue and restoration for His remnant.
Micah’s hope is not a passive waiting. This isn’t like waiting impatiently for a delayed train. This is an active, confident, and patient waiting, much like a dedicated waiting staff attentive to every need of their guests. It is a posture of faith that recognises God’s sovereignty and faithfulness.
Micah’s confession, “Because I have sinned against him, I will bear the Lord’s wrath, until he pleads my case and upholds my cause” (Micah 7:9), shows his awareness of personal and national sin. Yet, he believes that God will ultimately bring him “out into the light.” This foreshadows the ultimate rescue brought by Jesus Christ, who lived a perfect life, died for our sins, and through his resurrection, offers us hope and salvation.
Micah also foresees the downfall of God’s enemies: “Then my enemy will see it and will be covered with shame… My eyes will see her downfall; she will be trampled underfoot like mire in the streets” (Micah 7:10). This speaks to a future where God’s justice prevails, and those who oppose Him are ultimately defeated.
The contrast between Micah 7:1-6 and 7:7-10 is striking. The misery of a fallen world is met with the unwavering hope found in God. This powerful contrast should also be evident in the lives of believers. Our faith is not just a Sunday morning affair; it is a transformative commitment that permeates every aspect of our lives.
We are called to live differently, to be skilled in doing good, not evil. Our actions should bear fruit in keeping with repentance, turning away from sin and actively following Christ. It is not about earning our salvation, for that was bought and paid for by Jesus on the cross. Rather, it is a joyful response to the incredible rescue he has provided.
Let us examine our lives this week. In our everyday routines, are we walking alongside Jesus? Do our words and actions bring Him pleasure? This is not to create pressure, but to inspire a heartfelt response to His immense love and sacrifice. He rescued us, saved us from our sins, and paid the ultimate price.
Our verse for today is Micah 7:7: “But as for me, I wait in hope for the Lord; I wait for God my Saviour; my God will hear me.” In a world often shrouded in darkness, God is our light. As followers of Christ, let us shine that light for others who are lost and without hope. Let us be Jesus’ hands and feet, drawing others into the glorious hope found only in Him.
Father God, we thank you for your word and for Micah’s powerful message. We thank you, Lord, that even though it reminds us how dark the world can be, it also reminds us that you are our hope. When we fall, you lift us up. When we are in darkness, you are our light. We confess our sins before you and rejoice in your forgiveness. May we respond by bearing fruit in keeping with repentance, turning our backs on sin and living fully for you. May you have your rightful place in every aspect of our lives, big and small. Give us wisdom, encouragement, and strength as we enter the week ahead, that we might fully serve you and look to Christ for our hope and salvation. In Jesus’ name, Amen.

Misery into Hope (Micah 7:1–10)

It was a pleasure and an honour to preach at church yesterday we have been working our way through the book of Micah, and finally reached the last chapter.

The chapter opens with a rather bleak picture, but turns to the Lord in hope. You might find it helpful to read Micah 7: 1–10 before listening.

A cartoon image of a man hiding in a bush with a long butterfly net, ready to pounce 

Starving for God’s Truth (Amos 8:11) 

A blank Bible on a lectern indicating a famine of God‘s word 

In Amos 8:11, the prophet delivers a stark warning from God: “‘The days are coming,’ declares the Sovereign Lord, ‘when I will send a famine through the land—not a famine of food or a thirst for water, but a famine of hearing the words of the Lord.’” This Old Testament passage describes a divine judgement where God withholds His word as punishment for persistent disobedience. In our modern day, surrounded by unprecedented access to Scripture, this warning remains profoundly relevant, exposing a spiritual famine amidst apparent abundance.

In ancient Israel, God’s word through prophets was a lifeline, guiding the nation in covenant faithfulness. When the people embraced idolatry and injustice, God’s response was sometimes silence—a withdrawal of His voice. Amos 8:12 elaborates, stating that people would “stagger from sea to sea… searching for the word of the Lord, but they will not find it” (NIV). This spiritual famine was a deliberate act of judgement, leaving the nation desolate. Similarly, Hosea 4:6 declares, “My people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as my priests.” Here, God links spiritual ignorance to rejecting His truth, a precursor to the famine Amos foretells.

Today, such a famine seems unlikely. Smartphones and tablets provide instant access to countless Bible translations, sermons, and commentaries. A quick search yields devotionals, theological podcasts, and Christian blogs (including this one ). Yet, Amos’s warning persists. Despite this digital abundance, many churches fail to proclaim the full counsel of God’s word. Some prioritise uplifting messages over the call to repentance and faith in Christ. Others dilute the gospel, avoiding the reality of sin or the truth that “there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). This selective preaching creates a modern famine—not of Scripture’s availability, but of its faithful proclamation.

Consider the state of many churches. Is the gospel preached clearly, pointing to Christ’s atoning work and the need for repentance? Too often, sermons focus on self-help or cultural trends, neglecting the transformative power of God’s word. Hebrews 4:12 reminds us that Scripture is “living and active, sharper than any double-edged sword,” yet its edge is blunted when churches sidestep its harder truths. This echoes the judgement of Amos 8:11: God’s word is present, but its clarity and authority are withheld from those who refuse to heed it. Isaiah 55:2 questions, “Why spend money on what is not bread, and your labour on what does not satisfy?”—a challenge to those chasing spiritual substitutes over God’s truth.

This famine manifests in congregations unaware of biblical doctrines or unprepared to confront sin. It appears where the gospel is reduced to moralism, leaving souls hungry for the true “bread of life” (John 6:35). As believers, we must seek churches that faithfully proclaim God’s word in its entirety, urging repentance and pointing to Christ. We must also examine our hearts, ensuring we don’t contribute to this famine by ignoring Scripture’s call to holiness.

Amos 8:11 challenges us to hunger for God’s word, not merely its accessibility but its faithful preaching. Let’s pray for churches to boldly declare the full counsel of God, lest we wander in a self-inflicted famine, searching for truth we’ve chosen to ignore.

Finding Hope in the Midst of Turmoil: Unlocking Micah 5

As always, it was a pleasure to preach at our church this morning. Today’s passage was particularly challenging, and I must admit I found it quite hard to bring the message together. Here’s the passage, followed by the audio of what I said. Apologies for the audio quality which was not the best.

Micah 5:1-6 (NLT)
1 Mobilize! Marshal your troops!
The enemy is laying siege to Jerusalem.
They will strike Israel’s leader
in the face with a rod.
A Ruler from Bethlehem
2 But you, O Bethlehem Ephrathah,
are only a small village among all the people of Judah.
Yet a ruler of Israel,
whose origins are in the distant past,
will come from you on my behalf.
3 The people of Israel will be abandoned to their enemies
until the woman in labor gives birth.
Then at last his fellow countrymen
will return from exile to their own land.
4 And he will stand to lead his flock with the LORD’s strength,
in the majesty of the name of the LORD his God.
Then his people will live there undisturbed,
for he will be highly honored around the world.
5 And he will be the source of peace.
When the Assyrians invade our land
and break through our defenses,
we will appoint seven rulers to watch over us,
eight princes to lead us.
6 They will rule Assyria with drawn swords
and enter the gates of the land of Nimrod.
He will rescue us from the Assyrians
when they pour over the borders to invade our land.

The Holiness of God and the Lesson of Uzzah: A Reflection on 1 Chronicles 13

When we read the account of Uzzah in 1 Chronicles 13, we encounter a moment that can feel shocking, even unsettling. Uzzah, in a seemingly instinctive act, reaches out to steady the Ark of the Covenant as it wobbles, only to be struck down by God. At first glance, this seems harsh, perhaps even unfair. Why would God respond so severely to a man trying to protect something sacred? Yet, as we unpack this passage, we uncover profound truths about God’s holiness, the seriousness of worship, and the chasm between humanity and God—a chasm bridged only by Jesus Christ.

An AI generated image of oxen pulling a wooden cart with the ark of the covenant resting upon it 

In 1 Chronicles 13, King David is leading a joyful procession to bring the Ark of the Covenant to Jerusalem. The ark, a symbol of God’s presence, is being transported on a cart. As the oxen stumble, Uzzah reaches out to steady the ark, and God’s anger results in his immediate death. The text records, “And when they came to the threshing floor of Chidon, Uzzah put out his hand to take hold of the ark, for the oxen stumbled. And the anger of the Lord was kindled against Uzzah, and he struck him down because he put out his hand to the ark, and he died there before God” (1 Chronicles 13:9-10, ESV). To our modern sensibilities, Uzzah’s action seems reasonable, even commendable. He was trying to prevent the ark from falling to the ground. Yet, the severity of God’s response reveals a deeper spiritual reality: God’s holiness is not to be underestimated.

God’s holiness is perfect, unblemished, and utterly distinct from humanity. The ark was not merely a sacred object; it was the earthly representation of God’s presence, and God had given clear instructions for its handling (Numbers 4:15). Only the Levites were to carry the ark, using poles on their shoulders, and no one was to touch it directly. By placing the ark on a cart—a method borrowed from the Philistines (1 Samuel 6:7)—and allowing Uzzah, who was not a Levite, to touch it, the Israelites were disregarding God’s commands. Theologian R.C. Sproul offers a striking perspective: the muddy ground, untouched by human sin, was less offensive to God’s holiness than human hands tainted by sin. Uzzah’s act, though well-intentioned, violated the sanctity of God’s presence.

This leads us to our first key lesson: we cannot underestimate God’s holiness or the depth of our sinfulness. In our contemporary world, it’s easy to approach God casually, as if He were a friend or equal. Yet, God’s holiness sets Him infinitely apart. Isaiah 6:3 declares, “Holy, holy, holy is the Lord Almighty,” and in His presence, even the prophet Isaiah cried out, “Woe to me! I am ruined!” (Isaiah 6:5). Our sin creates a profound separation from God, and no amount of good intentions can bridge that gap. Uzzah’s story reminds us that God’s standards are not ours. His holiness demands reverence, and our sinfulness falls far short.

The second lesson from this passage is that how we worship and approach God matters deeply. The Israelites’ failure to follow God’s instructions for transporting the ark was not a minor oversight; it reflected a lack of seriousness about God’s word. Worship is not a free-for-all where anything goes. God has revealed how He desires to be worshipped, and while we live in an era of grace through Christ, this does not mean we approach God flippantly. Jesus Himself said, “God is spirit, and his worshippers must worship in the Spirit and in truth” (John 4:24). Our worship should be heartfelt, but it must also align with God’s truth as revealed in Scripture.

Uzzah’s story, though sobering, points us to the hope we have in Jesus Christ. The separation between God’s holiness and our sinfulness, so starkly illustrated in 1 Chronicles 13, finds its resolution at the cross. Jesus, the sinless Son of God, lived the holy life we could not and died in our place, taking the penalty for our sin. Through His death and resurrection, we receive His righteousness as a gift (2 Corinthians 5:21). Because of Christ, we can now “approach God’s throne of grace with confidence” (Hebrews 4:16). Where Uzzah faced death for touching the ark, we, through Jesus, are invited to draw near to God as His children.

As we reflect on Uzzah’s story, let us be humbled by God’s holiness and convicted to approach Him with reverence. Let us also rejoice in the gospel, which bridges the unbridgeable. May our worship be shaped by God’s word and empowered by His Spirit, and may we live in the confidence that Christ has made a way for us to stand in God’s holy presence.

Don’t forget, Andy‘s brand-new book has recently been published on Amazon! from Doubt to Disciples: Unlocking the Great Commission. Head over to the books section to find out more- Books

Transcription of Beyond Doubt: John 20: 19-31 

For those who prefer to read rather than listen, please see below an edited transcript of my sermon which I shared with you yesterday. 

Peace, Power, and Purpose: Meeting the Risen Lord

Good morning. It’s wonderful to share some thoughts with you today. I was due to speak a little while ago but was unwell, so I’m really pleased to be here now.

Thinking back, I believe I spoke around Easter last year too.
Last year, we looked at the resurrection story through the book of Luke, focusing on the road to Emmaus. This year, we’ve been considering it through John’s Gospel, and today’s passage (John 20:19-31) actually overlaps a little with the end of that Emmaus story, describing events later on that same Resurrection Sunday evening. The disciples from Emmaus may well have been in the very room we read about today. What we know for sure is that Thomas wasn’t with them. We’ll explore more about Thomas, also known as Didymus (the twin), in a few minutes.

There’s a lot in this passage, perhaps more than we can fully unpack in one go, but I hope we can learn a great deal from this powerful story.

In the Locked Room

The passage begins on the evening of that first Easter Sunday. The disciples were gathered together, having been through the tumultuous events of Holy Week. They had witnessed Jesus’ actions in the temple, seen him wash their feet, and then watched him be arrested, illegally tried, crucified, and die.

That very day, they’d also heard the astonishing reports from the women at the tomb – that Jesus’ body was gone. John tells us he and Peter had run to the tomb themselves and confirmed it was empty. Some had even reported seeing the Lord.

Now, huddled together in a locked room, they were terrified. They were afraid of the Jewish leaders who had been willing to kill their leader and wouldn’t hesitate to kill them too. So they were locked away, probably praying, certainly fearful.

Suddenly, Jesus appears among them. He comes and stands right there. There’s some discussion about whether this was a truly supernatural appearance, like a sudden ‘poof’, or if perhaps Jesus simply used a key to enter the locked room. The text itself simply says he “appeared among them”.
However, regardless of how he entered, the event itself is undeniably supernatural. Just a day or two before, this man was dead, crucified. They had seen him die. And now he stands before them, alive. If that isn’t supernatural, I’m not sure what is.

He shows them his hands and his side, displaying the wounds. There is no mistake; this is Jesus, resurrected from the dead.


Peace Be With You


Three times in this passage, Jesus says to the disciples, “Peace be with you.” Considering their backdrop of being locked away and terrified, Jesus appearing and offering this peace is incredibly comforting and reassuring.

They had been unsure about who he was, much like the disciples on the road to Emmaus initially didn’t fully recognise him. By showing them the wounds, Jesus demonstrated his identity. Just as perhaps the Emmaus disciples recognised him as he broke bread (maybe seeing his hands then), Jesus confirms he is the one who was crucified. This is no hoax, no trick.

The Three Things Jesus Said

In that room that night, Jesus says or does three significant things. Let’s look at each one:

“As the Father has sent me, I am sending you.” These words echo the sentiment of the Great Commission, although that event occurred later on a mountain in Galilee (Matthew 28). Here, Jesus is already giving his disciples their mission. He is sending them out into the world. This wasn’t just for the original twelve (or eleven, as it was then); it is for us too. We are not called just to gather inside the church walls, as wonderful as that is, but also to go out and tell everyone about Jesus. As one church worker I heard put it, Jesus didn’t say “Get your programme together and invite them in.” He said, “Go.” We are to go and meet people where they are, in our communities, and tell them about Jesus.

He breathes on them and says, “Receive the Holy Spirit.” This might seem strange to us today, but it’s deeply symbolic. It reminds us of Genesis, where God formed Adam from dust and breathed the breath of life into him. The Old Testament word ‘Ruach’ can mean wind, breath, or spirit. Here, Jesus is breathing life and the Spirit into them. This wasn’t the full outpouring of the Spirit at Pentecost (which we will celebrate in a few weeks), but rather a promise, a ‘down payment’ if you like, of the Spirit that would empower them fully after Jesus’ ascension. Jesus gives them the Spirit because this great mission he’s sending them on is not something they can do in their own strength or wisdom. It’s not about how clever or good we are at talking; it’s about the power and presence of the Spirit working through us and in the hearts of those who hear.

He says, “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” This is perhaps the most challenging verse in the passage, and there isn’t necessarily one single, easy interpretation.

Some have suggested this refers to church discipline, where the church has the authority to ‘forgive’ or ‘withhold forgiveness’ in a disciplinary sense. However, the context here isn’t really about church discipline.

Others see it as a specific, apostolic gift given only to this particular group of disciples, not extending to others or future believers. But I struggle with this too.

Consider the story of the paralysed man brought to Jesus (Mark 2:1-12). When they lowered him through the roof, Jesus didn’t immediately heal him; he said, “Son, your sins are forgiven.” The religious leaders were outraged, rightly observing, “Who can forgive sins but God alone?” Jesus then proved his authority to forgive sins by healing the man, demonstrating the invisible (forgiveness) through the visible (healing). They were correct: ultimate forgiveness of sins against God is God’s prerogative alone. While we forgive one another personally, we don’t have the authority to grant divine forgiveness on God’s behalf.

Also, think about Thomas not being present that night. If this was a special apostolic gift to forgive sins, it would be unfortunate for him to have missed out!
I believe the most consistent interpretation is that this verse refers to the declaration of forgiveness. As the disciples (and we) go out and preach the Good News, when people respond to Christ, believe in him, and follow him, we can confidently declare that their sins have been forgiven by God. Conversely, when people reject Christ, we can declare that they remain unforgiven, because forgiveness is found only in Jesus. It’s a power to announce the reality of a person’s standing before God based on their response to the gospel, rather than the ability to dispense or withhold forgiveness ourselves.

Doubting Thomas

The passage moves on to Thomas. John specifically notes that Thomas, also known as Didymus, was not with them when Jesus first appeared. We don’t know why – maybe he was running an errand! When the others excitedly told him, “We have seen the Lord!”, Thomas’s response was firm: “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”


Because of this, he is often labelled “Doubting Thomas.” But perhaps that’s a little unfair. This is the same Thomas who, earlier in John’s Gospel (John 11), when Jesus decided to go to Jerusalem knowing it meant his death, bravely said to the other disciples, “Let us also go, that we may die with him.” Those are not the words of someone uncommitted!


Thomas didn’t want to rely on second-hand accounts. He needed to see, touch, feel, and know for himself that this extraordinary, unbelievable claim – that Jesus was alive after crucifixion – was true. He needed tangible proof. His demand highlights the reality of Jesus’ crucifixion and wounding. (Incidentally, this verse also definitively counters recent claims by some scholars that Jesus wasn’t nailed to the cross; Thomas’s demand for the “nail marks” and Old Testament prophecy about him being “pierced” are clear biblical evidence).


My Lord and My God


Eight days later (a week later, if you count inclusively), the disciples were together again, and this time Thomas was with them. Once more, Jesus appears among them, presumably in a similar manner. Again, he says, “Peace be with you.”


Then, he turns directly to Thomas. “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”


The text doesn’t explicitly say whether Thomas actually touched him. What it does say is his immediate response: “My Lord and my God!”


What an incredible confession! It’s a step beyond Peter’s earlier confession of Jesus as the Christ, the Messiah. Here, Thomas recognises, after everything they had witnessed, that Jesus is indeed God in human form.


Jesus’ resurrected body, perhaps, had supernatural capabilities – appearing in a locked room, for instance. But importantly, it also carried the wounds inflicted on his earthly body. Those scars remained. One day, we too will have new, perfect bodies in heaven, free from pain and decay. But there will be one person in heaven who carries scars – Jesus. Those wounds will serve as an eternal reminder of the immense sacrifice he made for us. They are badges of honour that we will worship for all eternity.


“My Lord and my God,” Thomas declared.


Why John Wrote


John concludes this passage by stating, “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” (John 20:30-31)


John is crystal clear about his purpose. He didn’t record every single thing Jesus did, but he carefully selected specific events and teachings for two reasons:

So that you might know that Jesus is the Messiah, the long-awaited one prophesied in the Old Testament.

So that by believing in him, by putting your trust in this Messiah, you might have eternal life.
This directly ties back to the commission Jesus gave his disciples: “As the Father has sent me, I am sending you.” John wrote his Gospel so that people might know who Jesus is and believe. Likewise, the disciples were sent out to tell the world who Jesus is so that others might believe and have eternal life.


In the same way, you and I today have that same mission. We are sent out to tell everyone about Jesus, so they too might believe he is the Messiah and have eternal life. So they too might join Thomas in saying, “My Lord and my God.”
Can We Say It?


“My Lord and my God.” These are not words to be said lightly. Where is Jesus in the tapestry of your life – your work, your home, your family, your leisure? Is he just somewhere in the picture, or is he at the very top? Is he your primary focus, your absolute priority in all things? Is he both your Lord and your God?


If he is truly both of those things, then nothing else can be more important. This doesn’t mean the other things in life are unimportant – our work, family, and how we spend our time all matter. But Jesus must be our ultimate priority.


The challenge for each of us today is: Can we honestly and truthfully say, alongside Thomas, “My Lord and my God”?


We don’t have the benefit of seeing Jesus physically with our own eyes today. Thomas saw Jesus and believed. But Jesus said to him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”


That’s us. We haven’t seen Jesus physically, not like Thomas did. Yet, we believe. And Jesus calls us blessed because of that belief.


That seems a wonderful place to end. We are blessed because we know Jesus, and we believe in him even without seeing him. As we go out from here, let us carry the message of Jesus, encouraging others to say, “My Lord and my God,” and ensuring that we can honestly and truthfully say it ourselves, meaning it with our lives.


Amen.


Let’s pray.
Heavenly Father, we thank you for your word and its truth. Lord Jesus, we know Thomas came to you with doubts, and you graciously encouraged him. Lord, if we have doubts today, we pray that you would also encourage us. We thank you that you bless us even though we haven’t seen you physically; we know you are real. We pray, Lord, that we will keep you in your rightful place in our lives, first and foremost above everything else. We pray today that we can say, “My Lord and my God,” and truly mean those words, living out that commitment authentically. We pray that we would receive your Holy Spirit, empowering us to go out and take the good news of the gospel into our communities, our homes, our streets, our workplaces – into the lives of everyone we encounter. Help us to tell them not only that Jesus is the Messiah, but that by believing in and trusting him, they might inherit eternal life. Help us to go and make disciples. Help us to tell people how wonderful you are. In Jesus’ name, Amen.

Beyond Doubt: John 20: 19–31

As ever, it was a tremendous privilege to speak at this morning’s church service. Continuing our Easter services, we were looking at the gospel of John and share below my sermon which I hope you enjoy.

A cartoon image of doubting Thomas standing in the middle of a room looking sceptical 

Hope Beyond Judgement (Micah 4:1-8)

Introduction

Ever relied on a GPS, only to end up completely lost? My father-in-law did—he entered the wrong address in his sat nav and ended up driving around a residential estate looking for a major Metropolitan Hospital! I don’t know what he thought was going to happen – that he’d round the corner and suddenly find this huge hospital right there among the houses! Well, in Micah chapter 4, we round a metaphorical corner from chapters 1, 2, and 3. The stark warnings of sin and judgement vanish, and we find ourselves faced with this passage of hope.

I hesitated to tackle this Old Testament text—it’s challenging, and we often avoid these scriptures, instead favouring a New Testament epistle or a historical narrative or Psalm. In the book of Acts however, the apostles masterfully preached Christ using only the Old Testament, as it was the only Bible they had. This is a skill I fear we’ve largely forgotten.

Let’s explore Micah’s context, unpack this vision of hope, examine its interpretations, and consider what it means for us—sinners redeemed by grace. Here’s the passage:

Micah 4:1–8 (NIV):
“In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and peoples will stream to it. Many nations will come and say, ‘Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.’ The law will go out from Zion, the word of the Lord from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid, for the Lord Almighty has spoken. All the nations may walk in the name of their gods, but we will walk in the name of the Lord our God for ever and ever. ‘In that day,’ declares the Lord, ‘I will gather the lame; I will assemble the exiles and those I have brought to grief. I will make the lame my remnant, those driven away a strong nation. The Lord will rule over them in Mount Zion from that day and forever. As for you, watchtower of the flock, stronghold of Daughter Zion, the former dominion will be restored to you; kingship will come to Daughter Jerusalem.’”

The Dark Before the Dawn: Micah 1–3 and Historical Context

Picture Judah 2,700 years ago, dwarfed by the menacing Assyrian Empire, ready to strike. Micah, a prophet from rural Moresheth, spoke into this tension. His real alarm, though, was sin. Chapter 1 blasts the people for chasing idols over God—“Their rebellion is their ruin” (Micah 1:5–7). Sin estranges us too—dishonesty, selfishness, neglect. Chapter 2 exposes the wealthy exploiting the poor (2:1–2), while false prophets dismiss guilt (2:11). Chapter 3 condemns corrupt leaders, priests, and prophets, predicting Zion’s ruin (3:12). Sin pervades everything—we’re no exception, deserving judgment. Yet God pivots in chapter 4, offering hope through a Savior.

A Vision of Hope: Summary of Micah 4:1–8

Micah 4:1–8 bursts with promise. Verse 1 begins with “the last days”. To Micah, this is a time in the future and the debate about the “last days” goes on – are we in the last “last days” now? The temple’s mountain rises supreme—an idiom for God’s kingdom or sovereign rule—drawing a parallel to Daniel 2, and the Stone not cut with human hands, which grows to become a great mountain – God’s kingdom and rule.

In verse 2, Gentiles seek God’s ways, and His law flows out from Jerusalem. In verse 3, God resolves conflicts, and the famous picture of turning swords into plowshares is used—this passage a mirror of Isaiah 2:4 and scholars debate which came first. Each person rests “under their own vine and fig tree,” (v4) symbols of peace, secure and unafraid. Verse 5 tells us God’s people stay faithful despite others’ idols. Verses 6–7 depict God gathering the broken—lame, exiles—forming a strong nation under His eternal reign. The section closes with Jerusalem’s dominion returning, a watchtower looking over a flock. This hope, unearned by sinners, comes through a Messiah.

Interpreting the Promise: Major Viewpoints

What does this all mean? Let’s explore the major interpretations.

Jewish View
Jews see this as the Messianic Age—a future when a Davidic king restores Jerusalem’s glory (v. 7). Nations embrace God’s law (v. 2), war ceases (v. 3), and exiled Israel returns (vv. 6–8)—God’s peace through His rule, still awaited.

Christian View 1: Fulfilled in Christ
Some Christians argue Jesus fulfilled this. His cross conquered sin (Romans 3:23–24), making the church the exalted mountain (Acts 15:14–17). Peace begins now (Ephesians 2:14), welcoming the broken (Luke 4:18), with His kingdom launched at the resurrection (v. 8).

Christian View 2: Now and Not Yet
Others see a two-part story. The cross starts it—forgiveness today (1 John 1:8–9)—but Christ’s return completes it, ending war (Revelation 21:4). The church grows (v. 2), His reign maturing from hearts to all (v. 8).

Christian View 3: Millennial Kingdom
A third view expects Jesus to reign 1,000 years (Revelation 20:1–6). Jerusalem rises (v. 1), nations come (v. 2), peace reigns (v. 3), and the broken are restored (vv. 6–7) under His throne (v. 8).

Jews await a Messiah; Christians see Jesus—past, present, or future. Every Christian lens points to Him, our hope against sin through His cross or return.

Living the Vision Today: Practical Application

How do we respond? First, admit our sin. Like Judah—idolatry, greed, lust or whatever—we falter (Romans 3:10). Yet Christ’s cross redeems us (John 3:16). Only our God can transform the wickedness of sin (Micah 1-3) into the saving hope of Christ’s kingdom (Micah 4). We respond by trusting Him. We can’t save ourselves—it’s His gift (Ephesians 2:8–9). Rest in that cross—Jesus paid it all.

This is no mere nod to God – and it should turn our lives upside down. Many people say they believe in God or call themselves Christian, but are their lives surrendered fully to Jesus? The devil believes in God too right?

Conclusion

I have deliberately not pointed to one particular interpretation here, claiming it to be true. I will leave you to study that out for yourselves. However you interpret this prophecy though, I hope we can all agree it points to our hope in Christ. Let’s live like people who believe He will return one day, and perhaps soon.

Come Lord Jesus, come!

Glorify the Lord – Andy Brown

Bringing glory to God is, in essence, why we are here on this Earth. I suppose there are many ways in which we can glorify the Lord. In fact, I would be keen to hear your thoughts on that, so do comment below. What does it mean to you to “glorify the Lord?” How do…
— Read on andy-brown.org/2022/09/27/glorify-the-lord/

The Cast List (Matthew 1:2-17)

In my last post – Son of David, Son of Abraham, we began to look at the Gospel according to Matthew. We only covered one verse last time, and so I hope to cover a little more ground this time. In that post, I also encouraged you to take a glance at the list of names found in today’s passage. You will see it reads like a “cast list” and something you might find at the start or end of a movie. The text scrolls and we skim over it, wanting to rush ahead to the action. If we do that though, we miss out on some hidden treasures.

I won’t share all the verses from this passage here, but refer to specific ones as we go. A list of names like this is called a “genealogy” and you can find many examples throughout the Bible. They are important for a variety of reasons. In the Jewish culture of the time, your family heritage was incredibly important, and none more so than if you were claiming to be the long-awaited Messiah!

Like me, when you read these names you might recognise a few of them – particularly at the top. Abraham, Isaac, and Jacob for instance, are well known to us as key figures from the Old Testament. Similarly, King David, and his son, King Solomon stand out too. Each name however, represents the life of a person, and while we may gloss over them, God does not. He knows each person deeply.

The first thing to note is that Matthew’s genealogy is a list of the ancestors of Jesus through Joseph – his adopted father. The Bible is very careful to never call Joseph Jesus’ father, as Jesus’ true Father is God Himself.

16 and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah.

Matthew 1:16 (NIV)

We see this here in verse 16, where Joseph is described as the husband of Mary, and Mary the mother of Christ. Later on in Matthew 2, when the family flees to Egypt, likewise we will see the angel telling Joseph to take the Child and His mother Mary and not “your” Child (Matthew 2:13).

This is not because Joseph is unimportant – far from it! In fact, he legally adopts Christ in essence and that means that Jesus is a descendent of David in the legal sense.

Luke’s Gospel also presents a genealogy, and yet it is different. Firstly, it is arranged in reverse order and is an ascending genealogy. Secondly, there are a number of different names and it traces a different path up through the family lines. Does that matter? Absolutely it does! Luke’s genealogy is in fact traced through Mary, and is the bloodline of Christ. Matthew’s is the legal line of Christ.

and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon.

Matthew 1:11 (NIV)

When I asked you to look over the list of names, I wonder if this one stood out to you? Jeconiah. This particular king in David’s line is important, and holds the secret to why there should be a Virgin Birth.

Jeremiah 22 says:

This is what the Lord says:
“Record this man as if childless,
a man who will not prosper in his lifetime,
for none of his offspring will prosper,
none will sit on the throne of David
or rule anymore in Judah.”

Jeremiah 22:30 (NIV)

So awful is this king of Judah, that God curses his bloodline and says that none of his descendants shall ever sit on David’s throne! Did God not just shoot Himself in the foot? If He curses the kingly line, how can the Messiah ever be brought forth? The answer – a virgin shall conceive.

Had Joseph’s blood contributed to Jesus’ lineage, then God’s curse on the bloodline would have applied to Him. What the comparison to Luke’s genealogy shows us is that instead of tracing Mary’s line through David and Solomon, it instead goes via David and another of his son’s – Nathan. This means Jesus carries the blood of the king, and yet avoids the curse. Jesus is both a legal and blood relative of King David, and does so without failing foul of the curse.

Another interesting feature of the genealogy as presented by Matthew is the presence of the following women.

  • Tamar in verse 3
  • Rahab in voice 5
  • Ruth in verse 5
  • Uziah’s Wife – that is, Bathsheba – in verse 6

If you are not too familiar with the Old Testament, then these names might not mean a great deal to you. Tamar’s story is more complex than meets the eye, and having been let down by her father-in-law Judah, she essentially tricks him into sleeping with her and becomes pregnant. Rahab, although served the people of Israel, was a prostitute. Ruth was from a place called Moab, an enemy of Israel. Bathsheba, although likely had little choice in the matter, was an adulteress. All of their stories are complex, and often they were mistreated at the hands of more powerful men. Yet, whichever way you cut it, you find Christ’s heritage is made up of one sinner after another.

The passage concludes with the following:

Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah

Matthew 1:17 (NIV)

We see that Matthew’s genealogy is divided into three sections, each with 14 names. It is not the only 7 or multiple of 7 we see in this passage, and in fact, the number 7 crops up time and time again. This is not to say that there is some secret code hidden in the biblical text, but instead infers that there is some kind of design weaved into the generations. For example, I am told that the number of vowels are a multiple of seven. This, alone, may be coincidental, but there are those who believe there are many such things in this genealogy and while any one of them could be a coincidence on its own, taking them together makes the odds astronomically small that this happened by accident. I’ll leave you to study that out for yourself and decide if there’s anything in it.

For us, the key thing is the text itself, not anything subtly underneath. Matthew’s aim here is to demonstrate the heritage of Christ. These records are evidence of who Jesus is, and that He descends from both Abraham and David – as we discussed last time. For the Jewish people today still awaiting their Messiah, no one could demonstrate their ancestral line to any degree as clearly as this.

So, with that in mind, let us press on and find out what else we can learn about Jesus from Matthew’s Gospel.

Hears and Delivers – Andy Brown

The righteous cry, and Yahweh hears, and delivers them out of all their troubles. Psalm 34:17 (WEB)   If you are like me, when you read this verse you ask yourself “Am I righteous?” Or rather, “Am I righteous enough?” You may even start to question whether God hears your prayers, thinking you don’t qualify for…
— Read on andy-brown.org/2019/08/01/hears-and-delivers/