October 13, 2025 • 27 mins
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Welcome to the Westside church’s special Monday Morning Coffee podcast with Mark Roberts. Mark is a disciple, a husband, father and grand dad, as well as a certified coffee geek, fan of CS Lewis’ writings and he loves his big red Jeep. He’s also the preacher for Westside church.
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Episode Transcript
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SPEAKER_00 (00:05):
Hello, and welcome to the Westside Church's special
Monday Morning Coffee Podcast.
On this podcast, our preacher,Mark Roberts, will help you get
your week started right with alook back at yesterday's sermon
so that we can think througheach other and better work the
applications into our dailylife.
(00:27):
Mark will then look forward intothis week's Bible reading so
that we can know what to expectand watch for.
And he may have some extra bonusthoughts from time to time.
So grab a cup of coffee as westart the week together on
Monday morning coffee with Mark.
SPEAKER_01 (00:53):
Welcome to the Monday Morning Coffee Podcast
for Monday, October the 13th.
I'm Mark, and I've got my Bibleopen to the New Testament.
How about that?
We are in the New Testament nowhere, week 41 of our Bible
reading as we seek after God'sheart the way David did.
I can't give you any sermonnotes because I was not at
(01:13):
Westside yesterday.
That's the last Sunday that I'llbe out of town.
In fact, it's going to beseveral months until I miss a
Sunday again.
It'll be well into the new year,Lord willing.
So get ready, be home for quitea while.
But I wasn't there on Sunday,was in Conway, Arkansas,
celebrating Jane, ourgranddaughter's birthday.
An absolute joy.
Grandkids sure do make lifespecial, don't they?
(01:35):
Well, I'm holding a great cup ofcoffee.
This is an Americano.
Great way to start the day.
And I have my Bible open to thebook of Matthew.
So grab your Bible, grab yourcoffee.
Let's grow together.
Our reading for Monday isMatthew chapter 12, verses 1 to
14.
As I mentioned a moment ago, getyour Bible open to Matthew
(01:56):
chapter 12.
We are moving into the NewTestament and we'll be examining
and looking at passages thatmention King David and making
some connections there to who hewas and what it means for us to
be people who seek after God'sown heart.
I have to tell you, my heartfell a little bit when I saw
Matthew chapter 12 on today'sreading schedule because this is
one of my least favoriteepisodes in the life of Christ.
(02:18):
And the reason for that, thereare several reasons for that.
One of which is the chapterbreak here is terrible.
I think so much of what ishappening here comes out of
chapter 11, verses 25 to 30,especially and specifically 28,
29, and 30.
Come unto me, all who arelaboring and are heavy laden, I
will give you rest.
Take my yoke upon you, for myyoke is easy and my burden is
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light.
I think as part of our readingtoday, we see somebody who is
yoked, and there is discussionof animals, and I think Jesus is
connecting to that saying.
And Matthew connects it becausehe says, at that time, at the
beginning of our reading today,Matthew 12 and verse 1.
Maybe the reason I don't likethis the most, I would guess, is
because it's so easy tomisunderstand this.
(03:01):
And it has been terriblymisunderstood by lots and lots
of people who have used this toprop up some false idea about
situation ethics, that in somecircumstances, you can just do
anything that you want becauseof the law of love or the law of
need or something, and then theyuse Jesus citing David to
somehow make that all go.
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And of course, that'll neverwork.
That will never work, not ever,ever, ever.
This idea that human neednegates divine law.
There's no parallel here becausewhen David takes the bread of
the presence, Matthew 12 andverse 4, referencing out of
Samuel when he's being chased bySaul, he was not starving to
death.
It's not like he was about todie.
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That's not what's happeningthere.
And then, of course, the realquestion would be: how do we
define human need?
Is it all right to steal if yourfamily is starving?
Every man just ends up becominga law unto himself.
God always condemns lawlessness.
There are no situations in whichGod gives you a pass.
And if you have questions aboutthat, you just need to ask Uzza.
(04:07):
So, what we really need to knowabout this text is a couple of
things.
First, in verse 2, yourdisciples, the Pharisees, say
are doing what's not lawful onthe Sabbath.
That's not right.
That's not right.
They are violating thetraditions and rules that the
Pharisees had trumped up.
There were 39 different classesof work that were not to be done
on the Sabbath.
And so they say you're doingwhat's unlawful.
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No, what they're doing is aviolation of their scruples,
what their rules, theirlegislation.
That's not, that is not God'slaw.
And the tieback here, of course,is to heavy laden.
Matthew 11, 28, come unto me allwho labor and are heavy laden.
This is an example of Jesuscoming to free man from bogus
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religious regulations that arejust heavy burdens to carry.
So Jesus says, verses 3 and 4,it is ridiculous for you to
attack my disciples about this.
David did something that wasactually wrong, and it was
wrong.
I never understood how peoplehave decided that what David did
somehow is okay because of thelaw of human need or something.
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When Jesus says, verse 4, it wasnot lawful for him to eat.
If Jesus says David did wrong,hey, I don't know, I'll just
side with Jesus.
It was wrong.
But what Jesus is saying is thatthis is selective prosecution.
You never attack David for hisreal violation of the law.
You are attacking my disciplesover nothing.
And what that really gets to isthat Jesus is questioning their
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whole approach to the law, theirentire attitude.
They don't understand what God'slaw is all about.
All they're adding to it is justmaking a complete mockery of it.
And when you take thatunderstanding into the next
episode, verses 9 to 14, whereJesus heals the man with a
withered hand, you see exactlywhat's going on in the front
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half of this with their wrongapproach to law, because Jesus
asks, Is it lawful to heal onthe Sabbath?
Verse 10.
Jesus says, Is the Sabbath a daythat we can do good?
Can we do good on the Sabbath?
And this is again another howmuch more argument.
Jesus loves to make those kindsof arguments.
If you would, verse 11, dosomething for a sheep or some
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kind of livestock, some sort ofanimal, how much more, verse 12,
this man is more valuable than asheep.
So is it lawful to do good onthe Sabbath?
And Jesus then presupposes thatman is God's special creation.
He has more value than animals.
And so Jesus pushes here, thinkabout what the law was about.
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Consider what the Sabbath isfor.
Doing good, refraining fromevil, evaluating your
relationship with God.
It was never intended forsomeone to trump up a whole
bunch of extra rules andregulations that make it almost
impossible to keep the Sabbath.
That's not what God intended.
And of course, Jesus is Lord ofthe Sabbath.
(07:03):
That's in Luke and Mark'saccount.
That's not here, but Jesus heresays, I'm going, or Jesus shows,
I will do good.
I will fulfill the purpose ofthe law, the purpose of the
Sabbath.
That's what Jesus does.
But of course, the Phariseesdon't get it.
And so they went out andconspired against him, verse 14,
to destroy him.
(07:24):
Wow.
So healing a man on the Sabbathis wrong, but plotting to murder
someone, that's okay.
You can see this is all abouttheir entire attitude toward God
and toward God's law.
A reading for Monday, Matthewchapter 12, verses 1 to 14.
(07:45):
It's Tuesday.
It is Tuesday.
And yes, Westsiders, we arezooming tonight.
Dean and I are back in town, andwe'll be ready to be on Zoom and
talk with you more about thebirth announcement of the angel
Gabriel to Mary, the mother ofJesus.
Our reading for Tuesday is Luke1, 26 to 37.
And this is a wonderful reading.
(08:06):
This is as good as it's going toget.
And this is the kind of thingthat Luke does so very well and
makes me love Luke's gospel sovery, very much.
And the sixth month, verse 26,is a reference to Elizabeth's
pregnancy.
And then Gabriel was sent to acity of Galilee named Nazareth.
Nazareth is hardly worthy of thedesignation city.
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It's really more of a village.
And the emphasis here is thatMary is a nobody.
She is a nobody who lives in anowhere town and is going
nowhere.
The virgin's name was Mary,verse 27.
But of course, the importantthing is she's betrothed, which
is very, very binding in NewTestament times, to a man whose
name was Joseph of the house ofDavid.
(08:47):
There it is, there it is, thereit is.
We read last week in 1Chronicles 17, which is the
parallel passage of 2 Samuel 7,that God will build David a
ruling house that will lastforever, a dynasty that will
never be destroyed.
And in 1 Chronicles 17, wetalked about this last week.
God's kingdom and David'skingdom are merged.
My kingdom, my house, God says.
(09:08):
And what's the ultimatefulfillment of that?
Well, of course, at the timethat you're looking at Luke
chapter 1, there's not a Davidicking sitting on the throne.
There's a Roman king sitting onthe throne in Rome.
It's not even in Jerusalem.
Where's the king?
Where is the coming of thispromised Messiah from 2 Samuel
7, 1 Chronicles 17?
And we're getting a hint, verse27, of the house of David.
There it is, there it is.
(09:30):
She's very modest, verse 29.
She's troubled by his saying.
And so she gets moreexplanation, verse 31.
You will conceive, behold, youwill conceive in your womb and
bear a son.
You shall call his name Jesus.
The wording here is very closeto Isaiah 7.14.
Very close to Isaiah's amazingprophecy of the virgin birth.
(09:50):
And again, this is all aboutsomebody who's just not anybody.
She's not related to the king,she's not next in line for the
throne.
She's not rich, she's notwealthy.
She's just a Jewish girl.
Jewish girls married very young,15 or 16, and nobody's ever
heard of her, and nobody everwould have heard of her if it
had not been for God's choice ofher.
(10:13):
Let me say something before Italk a little bit more about
Mary and what the virgin birthmeans about verse 32 and 33.
So here, of course, is theconnection to David.
He will be given the throne ofhis father David, verse 32.
He will reign over the house ofJacob forever, and of his
kingdom there will be no end.
This is a clear connection to 2Samuel 7, 1 Chronicles 17.
(10:34):
It is the first mention of thekingdom in Luke's gospel, and it
is extremely significant inLuke's Gospel especially.
The kingdom means the rule andreign of the king in your heart,
the rule and reign of Jesus inyour heart and in your life.
This is the first mention of thekingdom, and Jesus is the king
in the lineage of David, and hewill rule on David's throne.
(10:57):
That's the big connection wewant to see today.
Even as we think more aboutMary, and I know people have a
lot of questions about thevirgin birth.
Where are we going with that andwhat's that all about?
Let's think about that for justa minute.
Mary is told, verse 35, the HolySpirit will come upon you.
And so, in many ways, verse 34,how will this be since I am a
virgin?
The virgin birth of Jesus, it'ssuch a unique event.
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And the purpose of that, ofcourse, is to fulfill the
prophecy of Isaiah 7.14.
But sometimes we talk about itas a sign for Jesus, and I'm not
sure how that's going to work.
The only person, there's only,well, there's two people on the
planet who know that Jesus wasborn of a virgin.
And one is Jesus and the otheris Mary.
And nobody else can know that.
I'm sure Joseph knew that andunderstood about that.
(11:42):
He gets reassured by God, somaybe I should add him to the
list.
But when you want to talk aboutknowing, knowing, knowing, Mary
is the only one that knows this.
And so it's not a sign.
I mean, you can't walk aroundand say I was born of a virgin.
How would you prove that?
What kind of sign value doesthat have?
It seems to me that here inLuke's gospel, we have two women
who cannot have a child.
(12:03):
And the first is Elizabeth, andthat's earlier in the chapter
with Zechariah, and she'sbarren, and now she's having a
child, the sixth month, verse26.
And now Mary, she can't have achild because she's a virgin,
and she is going to have achild.
And that's a supernatural eventthat overcomes that obstacle to
bring about this promisedMessiah.
That's what this is all about.
(12:24):
And I will add to our reading.
Our reading today is supposed tostop in verse 37.
I will not stop in verse 37.
I want verse 38.
Mary said, Behold, I am aservant of the Lord.
Let it be done unto me accordingto your word.
And the angel departed from her.
This is a disaster for her.
This is a disaster for her.
Who will believe her if shetells people that she has not
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been with a man in the normalcourse of events?
No one's going to believe that.
She will be ashamed, she will beembarrassed, people will be
clucking their tongues and sheis scandalized, but she
immediately accepts the will ofGod.
This will be very hard for Mary,but she accepts the will of God.
I love verse 38.
Let it be done unto me accordingto your word.
(13:06):
We'll talk more about Marytonight in Zoom.
If you're not part of theWestside Church, then I'll see
you tomorrow on the podcast.
Westsiders, I'll see you tonighton Zoom.
Luke chapter 1, verses 26 to 37is our reading for Tuesday.
Welcome to Wednesday.
Welcome to Wednesday.
And our reading today is Lukechapter 1, verses 57 to 80.
This is a longer reading.
(13:26):
Chapters in Luke have a tendencyto run a little bit on the long
side.
There's a couple of parts tothis, two parts really, the
birth of John the Baptist andverses 57 to 66, and then the
Song of Zechariah, verses 67 to80.
This birth story really sets upthe importance of John the
Baptist and helps us see he'snot he's not a usual child by
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any stretch of the imagination.
There would be expectation, andthe custom certainly in the
first century is that you willname this child after a close
relative, but this name iscompletely outside of anything.
They can't even believe, no, no,no, no, no, no.
We can't possibly name thischild John.
And I like that what he writeshere is his name is John.
His name is John.
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This is what the angel said, andthis is what we must do.
And so faith opens nowZechariah's mouth, verse 64, and
he begins to bless God.
And all of that, I think, justreally hooks us.
Luke is so good at that.
If you had never read Luke'sgospel before, you'd be on the
edge of your seat.
What will this amazing child whocame to a woman in her old age?
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What is this child, what will hebe like?
And what kind of life is hegoing to live?
And he's going to announce theMessiah.
It's just, there's just so muchthat we're thinking this
something really big is breakingloose here.
And the song of Zechariah,verses 67 to 80, it really
pushes that idea.
There are two parts.
This is often called theBenedictus.
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Verses 68 to 75, praise God forthe sending of Jesus.
And please get the surpriseright there.
We would think that Zechariahwould be talking about, I'm so
grateful that John the Baptistis coming.
No, it's about Jesus.
And then 76 to 79 is about thework of John the Baptist to
prepare the way for Jesus.
(15:12):
So God is blessed at thebeginning of this song because
he has set in motion thedeliverance of his people by the
Messiah.
In verse 69, he's raised up ahorn of salvation.
Horn usually is a symbol ofstrength.
He's raised up a strength, asymbol of strength, a horn of
salvation for us in the house ofhis servant David.
Jesus is the promised Messiah.
Jesus is the Messiah in thehouse of David, in the lineage
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of David.
And then verses 72 and 73 arealso extremely important to show
the mercy promised to ourfathers to remember his holy
covenant.
That includes 2 Samuel 7, 1Chronicles 17.
That would include Genesischapter 12.
God is a promise keeper.
He is a covenant keeper.
He does what he says he woulddo, the oath in verse 73 that he
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swore to our father Abraham togrant to us.
So God has set the wheels inmotion from centuries past to
Abraham, to David, and now thisis happening.
And it must have just been thecraziest time because for 400
years God's people have not hada prophet at all.
And now, and now we have aprophet.
Verse 76, you child will becalled the prophet of the Most
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High.
God is speaking to his peopleagain.
A prophet is here.
This is something big ishappening.
Something big is going.
Verse 77, to give the knowledgeof salvation to his people in
the forgiveness of their sins.
The idea of salvation here isnot political.
It's not military.
The kingdom is not a politicalkingdom.
It's not a military kingdom.
It's about our relationship withGod.
It's about salvation for sin.
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The Messiah will bringforgiveness and mercy and light
and peace.
And that is what 77, 78, 79 alltalk about.
John the Baptist preparing theway for the Messiah of the house
of David, who will reign on thethrone of David in the kingdom
of David that lasts forever.
Our reading for Wednesday, Luke1, 57 to 80.
(17:02):
Welcome to Thursday.
Welcome to Thursday.
And today we read Matthewchapter 27, verses 32 to 54.
This, of course, is the accountof Jesus' crucifixion.
It is a long read, it is adifficult read.
I think many in many ways wedon't understand how humiliating
and awful and disgraceful thiskind of execution really was.
The Romans had perfected this,and this was a way to say very,
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very clearly, you don't want tomess with the Roman government,
you will lose, and you will losebadly.
It was, in Roman law, deservedonly for the worst criminals.
In fact, a Roman citizen couldnot be crucified without a
direct edict from the Caesar.
And then, even worse, for theJews, it meant the curse of God
was upon you.
Deuteronomy chapter 21, verse 23talks about cursed are those who
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hang upon a tree.
So hanging up the corpse of anexecuted criminal said to
everybody, This was a bad man,and he is cursed by God.
So, yeah, you can see now whythey demanded crucifixion, and
they didn't just take Jesus outand stone him, as will happen,
for example, in Acts chapter 7to Stephen.
So they take Jesus outside ofthe city.
There is some discussion hereabout offering him wine to drink
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mixed with gall.
The wine was made bitter, so itseems like this is a cruel joke.
Jesus would be very thirsty, andthen what he drinks is
undrinkable.
That would be very, very hard.
Of course, the emphasis today isverse 37.
This is Jesus the King of theJews.
We've talked about Jesus beingthe king, and there's more truth
here than Pilate knows when hewrites this charge against him.
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He is the king of the Jews.
They don't accept him, and theydon't understand it, but you and
I most certainly do.
Then there's this awful sequencewhere people are ridiculing
Jesus and screaming all kinds ofinsults at him.
This must have been terriblydifficult for the Son of God.
It would have been absolutelynothing for him to demonstrate
emphatically and without anyquestion that he is in fact
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God's Son and has all power.
He trusted in God, verse 43.
Let God deliver him now, for hesaid, I am the Son of God.
Does Jesus trust in God, or willJesus come off the cross calling
legions of angels?
The answer is he does trust inGod.
In verse 46, the poignant cry,My God, my God, why have you
forsaken me?
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I want to talk more about thatin our preaching theme this year
because it's one of thequestions that still remains for
us to work through.
But I would say this it isobvious that Jesus was under
tremendous duress and that therewere some terrible things
happening here that are beyondour imagination and probably
beyond our comprehension.
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One writer said, Part of thewhole point of the cross is that
the weight of the world's evilis converging upon Jesus,
blotting out the sunlight ofGod's love as surely as the
light of day was blotted out forthree hours.
That's pretty good.
I think I think I'll rest onthat at least for now.
But Jesus is quoting Psalm 22,which we will talk about
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tomorrow.
And the thing to know here isthat Psalm 22 is a terrible
sufferer crying out to Godbecause he feels abandoned by
God.
But as we'll see tomorrow, it isalso a psalm of trust.
And I think that's huge for ourunderstanding of Jesus upon the
cross.
He cries out to God, but he usesa psalm that says, God will
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deliver, God will save, I trustin God.
Look at verse 43 again.
Jesus does trust in God, and theuse of Psalm 22 absolutely shows
that.
Of course, as we work downthrough the reading, we will see
Matthew has clearly shown usthat a new covenant, new things
are happening here because theveil of the temple, verse 51, is
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torn in two from top to bottom.
And then, of course, the tombsare opened, and people come
rolling out of the tomb, andeveryone's going to have a bunch
of questions about that.
And I'll just save you theasking of those questions.
We're really unsure about 52 and53 and what that means and how
that goes.
And I have to just serve you upa big hot cup of I don't know
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right there.
But it does all punctuate thatJesus' death is an amazing and
incredible event.
It's unlike any other death.
And even a centurion says, lookat that.
He's the son of God.
He's the son of God.
He seems to get more out of thedeath of Jesus than the
religious establishment got.
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They mocked him.
Oh, you say you're God's son,but the Roman centurion, he
believes it.
Our reading for Thursday,Matthew chapter 27, 32 to 54.
Hey oh, it's Friday.
It is Friday.
Today we read Psalm chapter 22or the 22nd Psalm.
Let's have a little coffee here.
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Make all of this work as we getthe day started.
The 22nd Psalm divides neatlyand cleanly at verse 21.
It's just about essential.
Can I make it mandatory withoutbecoming a Pharisee, adding all
kinds of rules and regulationsto Christianity?
It's about mandatory that youunderline Psalm 22, 21.
That's where the Psalm changes.
Everything before that isterrible and awful, and
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everything after that is justgreat.
So this is, here's your outline: the agony of the rejected man, (22:05):
undefined
verses 1 to 21, and then thevictory of the answered man,
verses 22 to 31.
And it begins, My God, my God,why have you forsaken me?
The psalm plays entirely off theidea that the psalmist is a
child of God, so he expects helpand deliverance as a child would
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from his father.
And the trouble here reallyisn't so much sickness or death
or even enemies, but the senseof being forsaken by God, of
being all alone.
But verse 6 and down to aboutverse 13 piles on top of that
all sorts of attacks.
If you truly trusted in God, youwouldn't be suffering.
If you are a real believer, allwould be well with you.
Kind of hear some echoes of thebook of Job here.
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I want to talk about some ofthis in an upcoming question for
QA morning, what people say whenfolks are suffering.
And a lot of this is just notvery helpful, is it?
You're really down, you'rereally hurting, and someone
says, Well, I'll tell you theproblem, the problem is you're
just not a very good Christian.
If you really trust the Lord,verse 8, why are you suffering?
You're either a hypocrite or Goddoesn't love you.
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Part of this, of course, is theGod of convenience.
He is there for our use and tomake life good for us.
And what is stunning about thisis this is exactly what was
yelled at Jesus.
So I think what this Psalm doesis serve to help us understand
how Jesus felt as he died on thecross.
It gives us a window into hismind, into his thinking.
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What was Jesus going through?
Psalm 22 tells us about that andhelps us see that.
So verse 15, my strength isdried up like a potchard.
A potchirt is a piece of brokenpottery.
And part of the horror of thecross is that you get thirsty
and you dehydrate.
And there's no answer for that.
And it's just terrible.
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I can count my bones, verse 17.
They divide my garments.
Verse 16, I jump, verse 16, theypierce my hands and my feet.
All of this is a cleardescription of Jesus on the
cross for you and for me.
But then verse 21, everythingchanges.
Save me from the mouth of thelion.
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Now here it is, you have rescuedme from the horns of the wild
oxen.
By the way, the NIV here doesn'ttranslate this very well.
The New American Standard andthe New King James and the ESV
have this.
You answer me or you rescue me,or better, you have rescued me.
Verse 24, he's not despised orabhorred the affliction of the
afflicted.
He's not hidden his face fromhim.
(24:32):
He has heard when he cried outto him.
That answers verse 1.
That answers verse 11.
That answers verse 19.
I am not abandoned.
God hears and God will rescueand God will save.
So we plug all of this into ourunderstanding of Jesus on the
cross as we read yesterday.
And what are we seeing?
We're seeing Jesus dying foryou, dying for me, but even in
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the few short words that he canget out as he hangs upon the
cross, he's cueing us to hisabsolute trust.
His absolute trust.
And I should tell you, there arepsalms of lament that do not
have a turnaround point, thatdon't pivot like this.
There are psalms that are just,I'm abandoned.
God, you seem to have forgottenabout me.
You're never going to help me.
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I feel like I'm completely outhere by myself and you've
completely lost sight of me.
And Jesus could have quoted oneof those psalms, and he does
not.
He quotes this consummate psalmof absolutely being broken,
absolutely being abused,absolutely feeling abandoned by
God, and he says, I am not.
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And so he makes the declaration,verses 27 to 31, to all the
world.
I want everyone to know, I wanteveryone to know how great God
is and what God has done forkingship belongs, verse 28, to
the Lord.
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In the short run, the writer ofPsalm 22, that would be David,
but in the overall picture, yes,Jesus, King Jesus, is the only
one that really fits thelanguage of Psalm 22.
Our reading for Friday, Psalm22.
That wraps up the podcast forthe week.
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I certainly do appreciate youlistening, studying the Bible
along with me.
I just love having thisopportunity to just work a
little bit, give you a littlebit more, work a little bit more
out of our daily Bible readings,make sure that we are on track
and we're watching for our bigtheme of the year, these ideas
about David.
It's just a joy to do this, andI appreciate your encouragement
so very much.
(26:44):
Got an email this week from somepeople who had visited at
Westside and they listened tothe podcast and they were very
encouraging.
It just means a lot.
I really do appreciate that.
So leave us a rating or review,tell other people about the
podcast, all this stuff that Ialways say at the end.
I'm I'm just pleased that we gotthis time together in the Word
of God.
I'm Mark Roberts, and I want togo to heaven, and I want you to
(27:08):
come too.
See you on Monday with a cup ofcoffee.
SPEAKER_00 (27:17):
Thanks for listening to the Westside Church of Christ
podcast, Monday Morning Coffeewith Mark.
For more information aboutWestside, you can connect with
us through our website, justChristians.com, and our Facebook
page.
Our music is from Upbeat.io.
That's Upbeat with two Ps,U-P-P-B-E-A-T, where creators
(27:42):
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Please share our podcast withothers, and we'll look forward
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Monday.
Hello, and welcome to the Westside Church's special
Monday Morning Coffee Podcast.
On this podcast, our preacher,Mark Roberts, will help you get
your week started right with alook back at yesterday's sermon
so that we can think througheach other and better work the
applications into our dailylife.
(00:27):
Mark will then look forward intothis week's Bible reading so
that we can know what to expectand watch for.
And he may have some extra bonusthoughts from time to time.
So grab a cup of coffee as westart the week together on
Monday morning coffee with Mark.
SPEAKER_01 (00:53):
Welcome to the Monday Morning Coffee Podcast
for Monday, October the 13th.
I'm Mark, and I've got my Bibleopen to the New Testament.
How about that?
We are in the New Testament nowhere, week 41 of our Bible
reading as we seek after God'sheart the way David did.
I can't give you any sermonnotes because I was not at
(01:13):
Westside yesterday.
That's the last Sunday that I'llbe out of town.
In fact, it's going to beseveral months until I miss a
Sunday again.
It'll be well into the new year,Lord willing.
So get ready, be home for quitea while.
But I wasn't there on Sunday,was in Conway, Arkansas,
celebrating Jane, ourgranddaughter's birthday.
An absolute joy.
Grandkids sure do make lifespecial, don't they?
(01:35):
Well, I'm holding a great cup ofcoffee.
This is an Americano.
Great way to start the day.
And I have my Bible open to thebook of Matthew.
So grab your Bible, grab yourcoffee.
Let's grow together.
Our reading for Monday isMatthew chapter 12, verses 1 to
14.
As I mentioned a moment ago, getyour Bible open to Matthew
(01:56):
chapter 12.
We are moving into the NewTestament and we'll be examining
and looking at passages thatmention King David and making
some connections there to who hewas and what it means for us to
be people who seek after God'sown heart.
I have to tell you, my heartfell a little bit when I saw
Matthew chapter 12 on today'sreading schedule because this is
one of my least favoriteepisodes in the life of Christ.
(02:18):
And the reason for that, thereare several reasons for that.
One of which is the chapterbreak here is terrible.
I think so much of what ishappening here comes out of
chapter 11, verses 25 to 30,especially and specifically 28,
29, and 30.
Come unto me, all who arelaboring and are heavy laden, I
will give you rest.
Take my yoke upon you, for myyoke is easy and my burden is
(02:41):
light.
I think as part of our readingtoday, we see somebody who is
yoked, and there is discussionof animals, and I think Jesus is
connecting to that saying.
And Matthew connects it becausehe says, at that time, at the
beginning of our reading today,Matthew 12 and verse 1.
Maybe the reason I don't likethis the most, I would guess, is
because it's so easy tomisunderstand this.
(03:01):
And it has been terriblymisunderstood by lots and lots
of people who have used this toprop up some false idea about
situation ethics, that in somecircumstances, you can just do
anything that you want becauseof the law of love or the law of
need or something, and then theyuse Jesus citing David to
somehow make that all go.
(03:23):
And of course, that'll neverwork.
That will never work, not ever,ever, ever.
This idea that human neednegates divine law.
There's no parallel here becausewhen David takes the bread of
the presence, Matthew 12 andverse 4, referencing out of
Samuel when he's being chased bySaul, he was not starving to
death.
It's not like he was about todie.
(03:44):
That's not what's happeningthere.
And then, of course, the realquestion would be: how do we
define human need?
Is it all right to steal if yourfamily is starving?
Every man just ends up becominga law unto himself.
God always condemns lawlessness.
There are no situations in whichGod gives you a pass.
And if you have questions aboutthat, you just need to ask Uzza.
(04:07):
So, what we really need to knowabout this text is a couple of
things.
First, in verse 2, yourdisciples, the Pharisees, say
are doing what's not lawful onthe Sabbath.
That's not right.
That's not right.
They are violating thetraditions and rules that the
Pharisees had trumped up.
There were 39 different classesof work that were not to be done
on the Sabbath.
And so they say you're doingwhat's unlawful.
(04:29):
No, what they're doing is aviolation of their scruples,
what their rules, theirlegislation.
That's not, that is not God'slaw.
And the tieback here, of course,is to heavy laden.
Matthew 11, 28, come unto me allwho labor and are heavy laden.
This is an example of Jesuscoming to free man from bogus
(04:52):
religious regulations that arejust heavy burdens to carry.
So Jesus says, verses 3 and 4,it is ridiculous for you to
attack my disciples about this.
David did something that wasactually wrong, and it was
wrong.
I never understood how peoplehave decided that what David did
somehow is okay because of thelaw of human need or something.
(05:13):
When Jesus says, verse 4, it wasnot lawful for him to eat.
If Jesus says David did wrong,hey, I don't know, I'll just
side with Jesus.
It was wrong.
But what Jesus is saying is thatthis is selective prosecution.
You never attack David for hisreal violation of the law.
You are attacking my disciplesover nothing.
And what that really gets to isthat Jesus is questioning their
(05:34):
whole approach to the law, theirentire attitude.
They don't understand what God'slaw is all about.
All they're adding to it is justmaking a complete mockery of it.
And when you take thatunderstanding into the next
episode, verses 9 to 14, whereJesus heals the man with a
withered hand, you see exactlywhat's going on in the front
(05:57):
half of this with their wrongapproach to law, because Jesus
asks, Is it lawful to heal onthe Sabbath?
Verse 10.
Jesus says, Is the Sabbath a daythat we can do good?
Can we do good on the Sabbath?
And this is again another howmuch more argument.
Jesus loves to make those kindsof arguments.
If you would, verse 11, dosomething for a sheep or some
(06:19):
kind of livestock, some sort ofanimal, how much more, verse 12,
this man is more valuable than asheep.
So is it lawful to do good onthe Sabbath?
And Jesus then presupposes thatman is God's special creation.
He has more value than animals.
And so Jesus pushes here, thinkabout what the law was about.
(06:41):
Consider what the Sabbath isfor.
Doing good, refraining fromevil, evaluating your
relationship with God.
It was never intended forsomeone to trump up a whole
bunch of extra rules andregulations that make it almost
impossible to keep the Sabbath.
That's not what God intended.
And of course, Jesus is Lord ofthe Sabbath.
(07:03):
That's in Luke and Mark'saccount.
That's not here, but Jesus heresays, I'm going, or Jesus shows,
I will do good.
I will fulfill the purpose ofthe law, the purpose of the
Sabbath.
That's what Jesus does.
But of course, the Phariseesdon't get it.
And so they went out andconspired against him, verse 14,
to destroy him.
(07:24):
Wow.
So healing a man on the Sabbathis wrong, but plotting to murder
someone, that's okay.
You can see this is all abouttheir entire attitude toward God
and toward God's law.
A reading for Monday, Matthewchapter 12, verses 1 to 14.
(07:45):
It's Tuesday.
It is Tuesday.
And yes, Westsiders, we arezooming tonight.
Dean and I are back in town, andwe'll be ready to be on Zoom and
talk with you more about thebirth announcement of the angel
Gabriel to Mary, the mother ofJesus.
Our reading for Tuesday is Luke1, 26 to 37.
And this is a wonderful reading.
(08:06):
This is as good as it's going toget.
And this is the kind of thingthat Luke does so very well and
makes me love Luke's gospel sovery, very much.
And the sixth month, verse 26,is a reference to Elizabeth's
pregnancy.
And then Gabriel was sent to acity of Galilee named Nazareth.
Nazareth is hardly worthy of thedesignation city.
(08:27):
It's really more of a village.
And the emphasis here is thatMary is a nobody.
She is a nobody who lives in anowhere town and is going
nowhere.
The virgin's name was Mary,verse 27.
But of course, the importantthing is she's betrothed, which
is very, very binding in NewTestament times, to a man whose
name was Joseph of the house ofDavid.
(08:47):
There it is, there it is, thereit is.
We read last week in 1Chronicles 17, which is the
parallel passage of 2 Samuel 7,that God will build David a
ruling house that will lastforever, a dynasty that will
never be destroyed.
And in 1 Chronicles 17, wetalked about this last week.
God's kingdom and David'skingdom are merged.
My kingdom, my house, God says.
(09:08):
And what's the ultimatefulfillment of that?
Well, of course, at the timethat you're looking at Luke
chapter 1, there's not a Davidicking sitting on the throne.
There's a Roman king sitting onthe throne in Rome.
It's not even in Jerusalem.
Where's the king?
Where is the coming of thispromised Messiah from 2 Samuel
7, 1 Chronicles 17?
And we're getting a hint, verse27, of the house of David.
There it is, there it is.
(09:30):
She's very modest, verse 29.
She's troubled by his saying.
And so she gets moreexplanation, verse 31.
You will conceive, behold, youwill conceive in your womb and
bear a son.
You shall call his name Jesus.
The wording here is very closeto Isaiah 7.14.
Very close to Isaiah's amazingprophecy of the virgin birth.
(09:50):
And again, this is all aboutsomebody who's just not anybody.
She's not related to the king,she's not next in line for the
throne.
She's not rich, she's notwealthy.
She's just a Jewish girl.
Jewish girls married very young,15 or 16, and nobody's ever
heard of her, and nobody everwould have heard of her if it
had not been for God's choice ofher.
(10:13):
Let me say something before Italk a little bit more about
Mary and what the virgin birthmeans about verse 32 and 33.
So here, of course, is theconnection to David.
He will be given the throne ofhis father David, verse 32.
He will reign over the house ofJacob forever, and of his
kingdom there will be no end.
This is a clear connection to 2Samuel 7, 1 Chronicles 17.
(10:34):
It is the first mention of thekingdom in Luke's gospel, and it
is extremely significant inLuke's Gospel especially.
The kingdom means the rule andreign of the king in your heart,
the rule and reign of Jesus inyour heart and in your life.
This is the first mention of thekingdom, and Jesus is the king
in the lineage of David, and hewill rule on David's throne.
(10:57):
That's the big connection wewant to see today.
Even as we think more aboutMary, and I know people have a
lot of questions about thevirgin birth.
Where are we going with that andwhat's that all about?
Let's think about that for justa minute.
Mary is told, verse 35, the HolySpirit will come upon you.
And so, in many ways, verse 34,how will this be since I am a
virgin?
The virgin birth of Jesus, it'ssuch a unique event.
(11:19):
And the purpose of that, ofcourse, is to fulfill the
prophecy of Isaiah 7.14.
But sometimes we talk about itas a sign for Jesus, and I'm not
sure how that's going to work.
The only person, there's only,well, there's two people on the
planet who know that Jesus wasborn of a virgin.
And one is Jesus and the otheris Mary.
And nobody else can know that.
I'm sure Joseph knew that andunderstood about that.
(11:42):
He gets reassured by God, somaybe I should add him to the
list.
But when you want to talk aboutknowing, knowing, knowing, Mary
is the only one that knows this.
And so it's not a sign.
I mean, you can't walk aroundand say I was born of a virgin.
How would you prove that?
What kind of sign value doesthat have?
It seems to me that here inLuke's gospel, we have two women
who cannot have a child.
(12:03):
And the first is Elizabeth, andthat's earlier in the chapter
with Zechariah, and she'sbarren, and now she's having a
child, the sixth month, verse26.
And now Mary, she can't have achild because she's a virgin,
and she is going to have achild.
And that's a supernatural eventthat overcomes that obstacle to
bring about this promisedMessiah.
That's what this is all about.
(12:24):
And I will add to our reading.
Our reading today is supposed tostop in verse 37.
I will not stop in verse 37.
I want verse 38.
Mary said, Behold, I am aservant of the Lord.
Let it be done unto me accordingto your word.
And the angel departed from her.
This is a disaster for her.
This is a disaster for her.
Who will believe her if shetells people that she has not
(12:44):
been with a man in the normalcourse of events?
No one's going to believe that.
She will be ashamed, she will beembarrassed, people will be
clucking their tongues and sheis scandalized, but she
immediately accepts the will ofGod.
This will be very hard for Mary,but she accepts the will of God.
I love verse 38.
Let it be done unto me accordingto your word.
(13:06):
We'll talk more about Marytonight in Zoom.
If you're not part of theWestside Church, then I'll see
you tomorrow on the podcast.
Westsiders, I'll see you tonighton Zoom.
Luke chapter 1, verses 26 to 37is our reading for Tuesday.
Welcome to Wednesday.
Welcome to Wednesday.
And our reading today is Lukechapter 1, verses 57 to 80.
This is a longer reading.
(13:26):
Chapters in Luke have a tendencyto run a little bit on the long
side.
There's a couple of parts tothis, two parts really, the
birth of John the Baptist andverses 57 to 66, and then the
Song of Zechariah, verses 67 to80.
This birth story really sets upthe importance of John the
Baptist and helps us see he'snot he's not a usual child by
(13:48):
any stretch of the imagination.
There would be expectation, andthe custom certainly in the
first century is that you willname this child after a close
relative, but this name iscompletely outside of anything.
They can't even believe, no, no,no, no, no, no.
We can't possibly name thischild John.
And I like that what he writeshere is his name is John.
His name is John.
(14:09):
This is what the angel said, andthis is what we must do.
And so faith opens nowZechariah's mouth, verse 64, and
he begins to bless God.
And all of that, I think, justreally hooks us.
Luke is so good at that.
If you had never read Luke'sgospel before, you'd be on the
edge of your seat.
What will this amazing child whocame to a woman in her old age?
(14:30):
What is this child, what will hebe like?
And what kind of life is hegoing to live?
And he's going to announce theMessiah.
It's just, there's just so muchthat we're thinking this
something really big is breakingloose here.
And the song of Zechariah,verses 67 to 80, it really
pushes that idea.
There are two parts.
This is often called theBenedictus.
(14:50):
Verses 68 to 75, praise God forthe sending of Jesus.
And please get the surpriseright there.
We would think that Zechariahwould be talking about, I'm so
grateful that John the Baptistis coming.
No, it's about Jesus.
And then 76 to 79 is about thework of John the Baptist to
prepare the way for Jesus.
(15:12):
So God is blessed at thebeginning of this song because
he has set in motion thedeliverance of his people by the
Messiah.
In verse 69, he's raised up ahorn of salvation.
Horn usually is a symbol ofstrength.
He's raised up a strength, asymbol of strength, a horn of
salvation for us in the house ofhis servant David.
Jesus is the promised Messiah.
Jesus is the Messiah in thehouse of David, in the lineage
(15:33):
of David.
And then verses 72 and 73 arealso extremely important to show
the mercy promised to ourfathers to remember his holy
covenant.
That includes 2 Samuel 7, 1Chronicles 17.
That would include Genesischapter 12.
God is a promise keeper.
He is a covenant keeper.
He does what he says he woulddo, the oath in verse 73 that he
(15:54):
swore to our father Abraham togrant to us.
So God has set the wheels inmotion from centuries past to
Abraham, to David, and now thisis happening.
And it must have just been thecraziest time because for 400
years God's people have not hada prophet at all.
And now, and now we have aprophet.
Verse 76, you child will becalled the prophet of the Most
(16:15):
High.
God is speaking to his peopleagain.
A prophet is here.
This is something big ishappening.
Something big is going.
Verse 77, to give the knowledgeof salvation to his people in
the forgiveness of their sins.
The idea of salvation here isnot political.
It's not military.
The kingdom is not a politicalkingdom.
It's not a military kingdom.
It's about our relationship withGod.
It's about salvation for sin.
(16:37):
The Messiah will bringforgiveness and mercy and light
and peace.
And that is what 77, 78, 79 alltalk about.
John the Baptist preparing theway for the Messiah of the house
of David, who will reign on thethrone of David in the kingdom
of David that lasts forever.
Our reading for Wednesday, Luke1, 57 to 80.
(17:02):
Welcome to Thursday.
Welcome to Thursday.
And today we read Matthewchapter 27, verses 32 to 54.
This, of course, is the accountof Jesus' crucifixion.
It is a long read, it is adifficult read.
I think many in many ways wedon't understand how humiliating
and awful and disgraceful thiskind of execution really was.
The Romans had perfected this,and this was a way to say very,
(17:25):
very clearly, you don't want tomess with the Roman government,
you will lose, and you will losebadly.
It was, in Roman law, deservedonly for the worst criminals.
In fact, a Roman citizen couldnot be crucified without a
direct edict from the Caesar.
And then, even worse, for theJews, it meant the curse of God
was upon you.
Deuteronomy chapter 21, verse 23talks about cursed are those who
(17:47):
hang upon a tree.
So hanging up the corpse of anexecuted criminal said to
everybody, This was a bad man,and he is cursed by God.
So, yeah, you can see now whythey demanded crucifixion, and
they didn't just take Jesus outand stone him, as will happen,
for example, in Acts chapter 7to Stephen.
So they take Jesus outside ofthe city.
There is some discussion hereabout offering him wine to drink
(18:09):
mixed with gall.
The wine was made bitter, so itseems like this is a cruel joke.
Jesus would be very thirsty, andthen what he drinks is
undrinkable.
That would be very, very hard.
Of course, the emphasis today isverse 37.
This is Jesus the King of theJews.
We've talked about Jesus beingthe king, and there's more truth
here than Pilate knows when hewrites this charge against him.
(18:31):
He is the king of the Jews.
They don't accept him, and theydon't understand it, but you and
I most certainly do.
Then there's this awful sequencewhere people are ridiculing
Jesus and screaming all kinds ofinsults at him.
This must have been terriblydifficult for the Son of God.
It would have been absolutelynothing for him to demonstrate
emphatically and without anyquestion that he is in fact
(18:52):
God's Son and has all power.
He trusted in God, verse 43.
Let God deliver him now, for hesaid, I am the Son of God.
Does Jesus trust in God, or willJesus come off the cross calling
legions of angels?
The answer is he does trust inGod.
In verse 46, the poignant cry,My God, my God, why have you
forsaken me?
(19:14):
I want to talk more about thatin our preaching theme this year
because it's one of thequestions that still remains for
us to work through.
But I would say this it isobvious that Jesus was under
tremendous duress and that therewere some terrible things
happening here that are beyondour imagination and probably
beyond our comprehension.
(19:34):
One writer said, Part of thewhole point of the cross is that
the weight of the world's evilis converging upon Jesus,
blotting out the sunlight ofGod's love as surely as the
light of day was blotted out forthree hours.
That's pretty good.
I think I think I'll rest onthat at least for now.
But Jesus is quoting Psalm 22,which we will talk about
(19:54):
tomorrow.
And the thing to know here isthat Psalm 22 is a terrible
sufferer crying out to Godbecause he feels abandoned by
God.
But as we'll see tomorrow, it isalso a psalm of trust.
And I think that's huge for ourunderstanding of Jesus upon the
cross.
He cries out to God, but he usesa psalm that says, God will
(20:16):
deliver, God will save, I trustin God.
Look at verse 43 again.
Jesus does trust in God, and theuse of Psalm 22 absolutely shows
that.
Of course, as we work downthrough the reading, we will see
Matthew has clearly shown usthat a new covenant, new things
are happening here because theveil of the temple, verse 51, is
(20:38):
torn in two from top to bottom.
And then, of course, the tombsare opened, and people come
rolling out of the tomb, andeveryone's going to have a bunch
of questions about that.
And I'll just save you theasking of those questions.
We're really unsure about 52 and53 and what that means and how
that goes.
And I have to just serve you upa big hot cup of I don't know
(21:00):
right there.
But it does all punctuate thatJesus' death is an amazing and
incredible event.
It's unlike any other death.
And even a centurion says, lookat that.
He's the son of God.
He's the son of God.
He seems to get more out of thedeath of Jesus than the
religious establishment got.
(21:20):
They mocked him.
Oh, you say you're God's son,but the Roman centurion, he
believes it.
Our reading for Thursday,Matthew chapter 27, 32 to 54.
Hey oh, it's Friday.
It is Friday.
Today we read Psalm chapter 22or the 22nd Psalm.
Let's have a little coffee here.
(21:42):
Make all of this work as we getthe day started.
The 22nd Psalm divides neatlyand cleanly at verse 21.
It's just about essential.
Can I make it mandatory withoutbecoming a Pharisee, adding all
kinds of rules and regulationsto Christianity?
It's about mandatory that youunderline Psalm 22, 21.
That's where the Psalm changes.
Everything before that isterrible and awful, and
(22:03):
everything after that is justgreat.
So this is, here's your outline: the agony of the rejected man, (22:05):
undefined
verses 1 to 21, and then thevictory of the answered man,
verses 22 to 31.
And it begins, My God, my God,why have you forsaken me?
The psalm plays entirely off theidea that the psalmist is a
child of God, so he expects helpand deliverance as a child would
(22:26):
from his father.
And the trouble here reallyisn't so much sickness or death
or even enemies, but the senseof being forsaken by God, of
being all alone.
But verse 6 and down to aboutverse 13 piles on top of that
all sorts of attacks.
If you truly trusted in God, youwouldn't be suffering.
If you are a real believer, allwould be well with you.
Kind of hear some echoes of thebook of Job here.
(22:48):
I want to talk about some ofthis in an upcoming question for
QA morning, what people say whenfolks are suffering.
And a lot of this is just notvery helpful, is it?
You're really down, you'rereally hurting, and someone
says, Well, I'll tell you theproblem, the problem is you're
just not a very good Christian.
If you really trust the Lord,verse 8, why are you suffering?
You're either a hypocrite or Goddoesn't love you.
(23:08):
Part of this, of course, is theGod of convenience.
He is there for our use and tomake life good for us.
And what is stunning about thisis this is exactly what was
yelled at Jesus.
So I think what this Psalm doesis serve to help us understand
how Jesus felt as he died on thecross.
It gives us a window into hismind, into his thinking.
(23:30):
What was Jesus going through?
Psalm 22 tells us about that andhelps us see that.
So verse 15, my strength isdried up like a potchard.
A potchirt is a piece of brokenpottery.
And part of the horror of thecross is that you get thirsty
and you dehydrate.
And there's no answer for that.
And it's just terrible.
(23:51):
I can count my bones, verse 17.
They divide my garments.
Verse 16, I jump, verse 16, theypierce my hands and my feet.
All of this is a cleardescription of Jesus on the
cross for you and for me.
But then verse 21, everythingchanges.
Save me from the mouth of thelion.
(24:11):
Now here it is, you have rescuedme from the horns of the wild
oxen.
By the way, the NIV here doesn'ttranslate this very well.
The New American Standard andthe New King James and the ESV
have this.
You answer me or you rescue me,or better, you have rescued me.
Verse 24, he's not despised orabhorred the affliction of the
afflicted.
He's not hidden his face fromhim.
(24:32):
He has heard when he cried outto him.
That answers verse 1.
That answers verse 11.
That answers verse 19.
I am not abandoned.
God hears and God will rescueand God will save.
So we plug all of this into ourunderstanding of Jesus on the
cross as we read yesterday.
And what are we seeing?
We're seeing Jesus dying foryou, dying for me, but even in
(24:57):
the few short words that he canget out as he hangs upon the
cross, he's cueing us to hisabsolute trust.
His absolute trust.
And I should tell you, there arepsalms of lament that do not
have a turnaround point, thatdon't pivot like this.
There are psalms that are just,I'm abandoned.
God, you seem to have forgottenabout me.
You're never going to help me.
(25:18):
I feel like I'm completely outhere by myself and you've
completely lost sight of me.
And Jesus could have quoted oneof those psalms, and he does
not.
He quotes this consummate psalmof absolutely being broken,
absolutely being abused,absolutely feeling abandoned by
God, and he says, I am not.
(25:38):
And so he makes the declaration,verses 27 to 31, to all the
world.
I want everyone to know, I wanteveryone to know how great God
is and what God has done forkingship belongs, verse 28, to
the Lord.
(26:02):
In the short run, the writer ofPsalm 22, that would be David,
but in the overall picture, yes,Jesus, King Jesus, is the only
one that really fits thelanguage of Psalm 22.
Our reading for Friday, Psalm22.
That wraps up the podcast forthe week.
(26:24):
I certainly do appreciate youlistening, studying the Bible
along with me.
I just love having thisopportunity to just work a
little bit, give you a littlebit more, work a little bit more
out of our daily Bible readings,make sure that we are on track
and we're watching for our bigtheme of the year, these ideas
about David.
It's just a joy to do this, andI appreciate your encouragement
so very much.
(26:44):
Got an email this week from somepeople who had visited at
Westside and they listened tothe podcast and they were very
encouraging.
It just means a lot.
I really do appreciate that.
So leave us a rating or review,tell other people about the
podcast, all this stuff that Ialways say at the end.
I'm I'm just pleased that we gotthis time together in the Word
of God.
I'm Mark Roberts, and I want togo to heaven, and I want you to
(27:08):
come too.
See you on Monday with a cup ofcoffee.
SPEAKER_00 (27:17):
Thanks for listening to the Westside Church of Christ
podcast, Monday Morning Coffeewith Mark.
For more information aboutWestside, you can connect with
us through our website, justChristians.com, and our Facebook
page.
Our music is from Upbeat.io.
That's Upbeat with two Ps,U-P-P-B-E-A-T, where creators
(27:42):
can get free music.
Please share our podcast withothers, and we'll look forward
to seeing you again with a cupof coffee, of course, on next
Monday.
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