Jesus said, “I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life.” (John 8:12)

Nick opens up John 8:12–20, where Jesus makes one of his boldest claims — and refuses to soften it when the Pharisees tell him his testimony cannot be valid. Drawing on years spent living in Zambia, where power cuts and unlit roads made darkness something you felt rather than simply saw, Nick asks what it actually looks like to live without light: confusion, fear, disorientation, and no idea which way to turn.

The light, he argues, is not faith, or understanding, or church attendance. The light is Jesus himself. That makes the claim uncomfortable as well as hopeful — it is possible to be near the church and still be in the dark.

Bible passages

• John 8:12 — the sermon text: “I am the light of the world; whoever follows me will not walk in darkness”
• John 8:13–18 — the Pharisees challenge Jesus’ testimony; Jesus answers that it stands because the Father is his second witness
• John 8:19–20 — “Where is your father?”; Jesus teaches in the temple treasury and is not arrested because his time had not yet come
• John 8:1–11 — the woman caught in adultery, referred back to as the previous week’s passage
• Peter’s vow to follow Jesus even to death (Matthew 26:33–35) — used to show how quickly confidence collapses when the lights go out
• Luke 2:10–11 — the angels’ announcement of good news of great joy for all people, cited to show the light is for the whole world

Key points

• “I am the light of the world” is an exclusive claim — Jesus does not say he is a light, or one option among many
• Darkness is a present reality: confusion, fear, uncertainty, not knowing which way to turn
• Nick’s years in Zambia — power cuts, night driving with no white lines, cat’s eyes or street lights, and the physical relief when light returns
• The light is not faith, understanding, church attendance, or the label “Christian”; the light is Jesus himself
• It is possible to come close to church and still remain in darkness
• Believing, enjoying church and understanding the Bible are not the same as a personal encounter with Jesus
• Nick’s own conversion at 16, thirty-nine years ago: his grandmother expected a phase, but something changed that never changed back
• Following Jesus is not a one-off decision but a daily commitment
• Revival begins with a community of people who deliberately focus on Jesus every day

Calls to action

• If you have never given your life to Jesus: do it now — speak up, connect with someone, and let them pray with you
• Make a personal response today: “Lord Jesus, I want to follow you. Come into my life, shine your light.”
• Start each day deliberately turning towards Jesus: “Lord Jesus, today I’m going to follow you.”
• Join the church in becoming a community among whom Jesus lives and shines his light

Recorded at Meadowhead Christian Fellowship.

Watch the video: https://youtu.be/pi2PoilS_uE

Andy Holingum continues the series in the Gospel of John, reading John 7:53-8:11 (the woman caught in adultery). He opens by recalling two questions Micah raised two weeks earlier — “Who do you say Jesus is?” and “Who does your life say Jesus is?” — and moves into the passage as a fresh answer to that challenge. The teachers of the law and Pharisees drag a woman caught in adultery before Jesus, using her as a trap. Andy notes that Deuteronomy 22:22 demands the death of both parties, yet only the woman is brought: the man is missing, exposing the crowd’s true motive. They are not upholding the law but manipulating a vulnerable woman to entangle Jesus. Jesus bends down and writes on the ground, then offers a third way — “Let any one of you who is without sin be the first to throw a stone” — and the crowd disperses, older ones first, leaving Jesus alone with the woman. He neither condemns nor excuses her: “Neither do I condemn you. Go now and leave your life of sin.”

The heart of the message is what this episode says about how we handle sin — ours and others’. Andy traces finger-pointing back to Genesis 3, where Adam blames the woman and Eve blames the serpent. It is the same instinct that drives workplace blame, politics, and social media. Jesus’ response in Matthew 7 — the speck and the plank — turns the gaze back on ourselves. The calling-out of sin in this passage produces two responses: the woman stays, is forgiven, and receives freedom; the crowd admits sin in general, refuses to name it, and walks away still condemned. Only Jesus frees from the grip of sin, not just its penalty. Andy ties this to 1 John 1:9 — confession brings forgiveness and purifying — and to Philippians 2, where the attitude of Christ means laying down our ego rather than protecting it. Isaiah 58:9-10 adds that God answers when we do away with the pointing finger and malicious talk and instead spend ourselves on behalf of the hungry and oppressed. The Sully film anecdote drives it home: Jesus looks at us and says, “Can we get serious now?”

Bible passages

• John 7:53-8:11 — the woman caught in adultery, the sermon text
• Deuteronomy 22:22
• Genesis 3:6-13
• Matthew 7:3-5
• Philippians 2:5-8
• Romans 1:16
• Isaiah 58:9-10
• 1 John 1:9

Key points

• Finger-pointing is everywhere — homes, workplaces, politics — and we all do it to protect ourselves.
• The Pharisees are not upholding the law of Moses; Deuteronomy 22:22 requires the man as well as the woman, and he is absent.
• Jesus offers a third way that exposes the trap: only the sinless may throw the first stone.
• The crowd’s slow departure — older ones first — is an admission of guilt; they remain under condemnation.
• The woman stays and receives both grace (“Neither do I condemn you”) and truth (“go and leave your life of sin”).
• Confession before Jesus, with nothing hidden, is where condemnation and shame are lifted.
• 1 John 1:9 is John recalling this very episode: confession brings forgiveness and purifying.
• Philippians 2 calls believers to the attitude of Christ — laying down ego, not preserving it.
• Isaiah 58:9-10 links God’s answering prayer to putting away the pointing finger and serving the oppressed.
• Andy challenges believers to “get serious” about sin, moving beyond celebration to daily self-denial and cross-bearing.

Calls to action

• To believers: stop pointing fingers; get serious with Jesus about the plank in your own life rather than the speck in others’.
• To believers: do away with pointing fingers and malicious talk; roll up your sleeves and serve the hungry and oppressed around you.
• To believers: deny yourself, take up your cross daily, and let Jesus change your life — not just celebrate what he has done.
• To believers: come before Jesus with everything laid bare, confess, and receive his forgiveness and freedom from sin’s grip.
• To anyone who has never professed faith: stay before Jesus as the woman did; do not walk away like the crowd, but find freedom from sin and condemnation in him alone — “let’s make good choices.”

Watch the video: https://youtu.be/KpFza3UEMww

Myke Walters, the church’s youth worker, takes John 7:37-52 and begins with a rapid tour of the series so far: the Word in chapter 1; the wedding, the temple, Nicodemus and the Samaritan woman in chapters 2 to 4; the Sabbath healing and the Passover in 5 and 6; and now the Feast of Tabernacles, where Jesus’ brothers press him to go up to Jerusalem and he goes secretly instead, before teaching in the temple courts.

He reads the passage in full. On the last and greatest day of the festival Jesus calls out that anyone who is thirsty should come to him and drink, promising rivers of living water to those who believe — water John explains as the Spirit, not yet given because Jesus had not yet been glorified. The crowd divides over him: some call him the prophet, some the Messiah, others object that the Christ comes from David’s line and from Bethlehem rather than Galilee. The temple guards return empty-handed and are accused of being deceived along with a cursed mob, and Nicodemus, who had come to Jesus earlier, asks whether their law condemns a man without first hearing him.

Walters’ through-line is the question: who do you say Jesus is, and who does your life say Jesus is? The competing answers in the passage show people holding the same words and still splitting over them, and he notes that the arguments hurled at Jesus then — deception, bias, a cursed crowd — are the sorts of voices that still speak over people’s lives. His weight falls on “anyone”: the invitation is not caveated, it was issued in front of people who wanted Jesus dead, and so the person next to you qualifies. Thirst, he says, is spiritual — the hole in a person that relationships, career, money and fame never fill — and drinking is obedience, receiving the Spirit who now lives inside believers. He closes with who God says we are: a new creation, free from condemnation, more than conquerors, and an invitation to look in the mirror and see what God sees.

Bible passages

• John 7:37-52 — the passage read, beginning at verse 37
• John 7:37-39 — the invitation to drink, and the Spirit not yet given
• John 7:40-44 — the crowd divided: prophet, Messiah, and the objection from Bethlehem
• John 7:45-52 — the guards, the Pharisees, and Nicodemus’ protest
• John 1:1 — “In the beginning was the Word”, from the series recap
• John 20:31 — written so that you may believe and have life in his name
• Deuteronomy 6:4-5 — the Shema, hearing and obeying, called God’s love language
• Matthew 16:15 — “who do you say that I am?”
• 2 Corinthians 5:17, Romans 8:1, Romans 8:37 and Ephesians 1:3 — the identity affirmations he closes with

Key points

• The recap places this passage at the Feast of Tabernacles
• Jesus invites anyone who is thirsty to come to him and drink
• The living water is the Spirit, given once Jesus is glorified
• The crowd splits over who he is, and the leaders want him arrested
• The guards come back empty-handed; Nicodemus objects on legal grounds
• Who do you say Jesus is, and who does your life say Jesus is?
• “Anyone” means the person next to you, and the invitation carries no caveat
• Thirst is spiritual, and nothing created can fill that hole
• Drinking is obedience — hearing and obeying, God’s own love language
• Messiah means the anointed one; John writes so that we may believe and live
• The voices that dismissed Jesus then still speak over people now
• Lewis’s trilemma: no merely great teacher option, only lunatic, devil or Lord
• Had Jesus not died and risen, the Pharisees would have been right
• Stay and drink, rather than a sip before going your own way
• The closing questions: are we thirsty, where are we drinking, and who is Jesus in my life?

Calls to action

• If you have never believed: come and drink — recognise the thirst and act on it
• Turn to the person next to you and tell them, “you are anyone”
• Ask yourself who your life says Jesus is
• If you have been drinking from other pools, repent and ask God to water your soul
• Open the closed rooms of your heart to God
• Look in the mirror and see what God sees
• Come out of your seat during worship and find a mirror

Watch the video: https://youtu.be/dNjWKgys8ag

Cornelius Tanis continues a sermon series through the Gospel of John, preaching from John 7:25-36 on 20 September 2026. Six months after the events of chapter 6, Jesus has gone up to Jerusalem during the Feast of Tabernacles and is now teaching publicly in the temple. The crowd and religious leaders are divided: some wonder if the leaders believe He is the Messiah, others argue that since they know where He comes from He cannot be the Christ. The Pharisees and chief priests send temple guards to arrest Him, but no one lays a hand on Him because His hour has not yet come. Many in the crowd believe, while the leaders remain hostile and puzzled by His statement that they cannot go where He is going. Tanis sets the scene by recapping chapter 6 — the feeding of the 5,000, walking on water, and the bread-of-life discourse — noting that many disciples left and Peter confessed Jesus as the Christ.

Tanis frames the passage around the question “Is Jesus the Christ?” and deepens it by exploring the significance of the Feast of Tabernacles, the last of Israel’s three great pilgrimage feasts. The feast celebrates God’s presence dwelling among His people — the tabernacle was God’s tent in the desert, where He promised, “I will be your God and you will be my people,” a phrase repeated roughly thirty times throughout Scripture. Jesus, God in flesh, now stands in Jerusalem at this very feast, yet His people reject Him just as the Israelites rebelled in the desert. Of the entire exodus generation, only two entered the Promised Land because they did not believe God’s promises of provision, guidance, and protection. Jerusalem itself is central — mentioned hundreds of times from Genesis to Revelation, the place where God will ultimately take up His dwelling.

The preacher then turns to the Christological debate: Is Jesus man or God? He notes that even the early church wrestled with this until the Council of Nicaea (around AD 325) affirmed that Jesus Christ is God and man. He quotes Philippians to underscore that Jesus, being in the very nature of God, made Himself nothing and became obedient to death on a cross. Tanis warns that Jesus’ words — “you will search for me, but not find me, and where I am, you cannot come” — constitute a solemn condemnation for those who do not believe, and he ties this directly to John 3:16, where Jesus says whoever believes in Him has eternal life while whoever does not believe stands condemned already. He closes with a direct appeal for anyone who has never received Jesus as Savior to come forward and not remain an outsider.

Bible passages

• John 7:25-36
• John 7:26-27
• John 7:31-34
• John 3:16
• John 1:14
• Micah 5:2
• Zechariah 8:3
• Revelation 21:2
• Philippians 2:5-8
• Luke 15

Key points

• Jesus stands alone in Jerusalem at the Feast of Tabernacles, rejected by the religious leaders and debated by the crowd.
• The Feast of Tabernacles celebrates God’s presence dwelling among His people, a theme repeated from Exodus to Revelation.
• The Israelites’ unbelief in the desert — only two entered the Promised Land — parallels Jerusalem’s rejection of Jesus.
• Jesus is both God and man, a truth affirmed at the Council of Nicaea.
• “I will be your God and you will be my people” is the heartbeat of the covenant, appearing throughout Scripture.
• Failing to believe means being unable to go where Jesus is going — a warning and a call.
• Belief is the gateway to all of God’s promises: provision, guidance, protection, and eternal life.
• Christ means anointed one; Jesus means God who saves — the title “Jesus Christ” carries immense weight.
• Jerusalem is the city where God will ultimately take up His dwelling, and Jesus loves it despite its rejection.
• The early church prayer “Maranatha” — Come, Lord Jesus — reflects the longing for His return.

Calls to action

• For those who have never professed faith: come forward and receive Jesus as Savior; do not remain an outsider.
• For the sick or unwell: come forward for prayer and anointing with oil.
• For all believers: surrender to Jesus, trust His direction, and wake up to the reality that He is God and man.
• Do not be standing on the outside like the people of Jerusalem — believe and receive the promises of God.

Watch the video: https://youtu.be/iErTaHMfBdY

Andy Holingum continues a sermon series in John’s Gospel, preaching from John 7:10-24, set during the Feast of Tabernacles in Jerusalem. After recounting recent weeks in John 5 and 6 — the Sabbath healing of a paralytic, the feeding of the five thousand, and many disciples falling away — he sets the scene: Jesus goes up to the feast secretly while the Jewish leaders watch for him and the crowd whispers divided opinions, afraid to speak publicly. Halfway through the feast, Jesus steps into the temple courts and teaches with an authority that amazes the crowd, who wonder how an uneducated man can speak this way.

Holingum unpacks Jesus’ answer in verses 16-18, identifying three grounds for his authority: his teaching comes not from himself but from the one who sent him, so it is nothing new but the continuation of all God has said in the Old Testament; it is verified in lived experience, for anyone who chooses to do God’s will will find out whether his teaching is from God; and his motives are selfless, seeking the honour of the one who sent him rather than his own. He then moves to verses 19-24, where Jesus exposes the hypocrisy of leaders who keep the letter of the law — circumcising on the Sabbath — yet rage at him for healing a whole man on the Sabbath, and concludes with the command to stop judging by mere appearances and make a right judgment.

The through-line is that Jesus’ authority is divine, not merely religious, and that following him means moving beyond surface-level religion and face-value judgment to the reality of a loving, merciful God. Holingum applies this to the tendency to cling to comfortable religion, to tribalism and gossip, and to the fear that keeps people silent about Jesus, calling the congregation to speak up, to test Jesus in everyday life, and to look beyond appearances as Jesus himself did with the Samaritan woman and the woman caught in adultery.

Bible passages

• John 7:10-24
• John 7:1-9
• John 5:1-18
• John 6:1-71
• John 7:37-38
• Acts 2:1-4
• Psalm 34:8
• John 4:1-42
• John 8:1-11
• Luke 10:25-37

Key points

• Jesus went up to the Feast of Tabernacles secretly, but halfway through he began teaching in the temple courts with astonishing authority.
• The crowd was divided — some called him a good man, others a deceiver — yet no one spoke publicly for fear of the Jewish leaders.
• Holingum gives background on the feast: a pilgrimage festival lasting eight days, with booths, daily sacrifices, and thanksgiving for God’s provision in the wilderness.
• Jesus grounds his authority in Scripture: his teaching is not new but the continuation of what God has already said in the Old Testament.
• Jesus ties his teaching to lived experience: anyone who chooses to do God’s will will discover that his words are true.
• Jesus’ motives are selfless — he seeks the honour of the one who sent him, not his own glory.
• Jesus exposes the hypocrisy of leaders who permit circumcision on the Sabbath yet condemn him for healing on the Sabbath.
• The command of verse 24 is to stop judging by mere appearances and make a right judgment.
• Jesus modeled this himself with the Samaritan woman, the woman caught in adultery, and in parables such as the Good Samaritan.
• Gossip is always based on face value; Holingum’s test is whether what we hear is loving, true, and necessary.

Calls to action

• For those who have never professed faith: do not settle for thinking of Jesus as merely a good man or a deceiver — test his words in lived experience and discover that he is who he claims to be.
• For believers: speak up for Jesus publicly rather than staying silent out of fear of family, peers, society, or government.
• For believers: study Scripture diligently so that God’s voice and authority become the yardstick for all teaching.
• For believers: follow leaders who point to Jesus rather than to themselves, and help build a church that carries on beyond any individual.
• For believers: stop judging at face value — move beyond tribalism, love people who are not like you, and squash gossip by asking whether it is loving, true, and necessary.

Watch the video: https://youtu.be/BuNXv1_qsnA