January 26, 2026 • 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 West Side Church's
special Monday Morning CoffeePodcast.
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 dailylives.
(00:27):
Mark will then look forward intothis week's final 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 (00:52):
Good morning, good morning.
Welcome to the Monday MorningCoffee Podcast for Monday,
January the 26th.
I'm Mark, and I am ready to talkabout yesterday's lesson, talk
about daily Bible reading, doall the things that we need to
do to just power this week up,and this sounds like it's going
to be a week that needs someextra power.
How about that?
So grab your Bible, grab yourcoffee.
(01:13):
I've got coffee, grab yourcoffee.
Let's grow together.
Now we always start the podcastby talking about Sunday and
talking about the sermon in the1040 hour.
And as I'm recording this,there's some uncertainty about
how exactly Sunday's gonna go.
Lots of meteorologists, lots ofweather discussion, lots of
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models and people posting allkinds of stuff, and the snow
apocalypse is apparently on itsway.
So I'm not sure how Sunday'sgonna go, but I think I'm gonna
get to preach, and I'm gonnapreach on the preaching theme,
heaven-bound this year, be doingthat maybe via live stream if
the weather gets nasty, or I'llbe doing that live and in
person.
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Either way, we're gonna talkabout heaven.
And we're gonna talk about beingpeople who are heaven-bound.
I just love this preachingtheme, and I hope that you
enjoyed that yesterday, whetheryou watched it at home, maybe
snug and warm because the roadsare icy, or whether we were able
to be in person.
But since we have a little bitmore time together now, let me
share with you a verse thatdidn't make the cut yesterday.
Maybe it should have.
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That's a verse out of Colossiansthree.
A little coffee there.
Colossians three, one and two,since you've been raised to new
life with Christ, set yoursights on the realities of
heaven, where Christ sets in theplace of honor at God's right
hand.
Think about the things ofheaven, not the things of earth.
Colossians 3, 1 and 2, out ofthe New Living Translation.
Now the ESV has, and maybe thatdidn't sound familiar to you,
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but the ESV has set your mind onthings above.
We've heard that phrase many,many times.
But I like the NLT, think aboutthe things of heaven.
That's what this preaching themethis year will do.
It'll get us to be thinkingabout the things of heaven.
And that's important because itorients us.
We're not talking about somekind of escapism.
No, this gives us direction.
Remember, if heaven doesn'tshape how we're living right
now, then we're really we'rereally not thinking about
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heaven.
We're distracted, or maybe we'rejust daydreaming.
But when heaven is real,sacrificing makes sense.
Not fitting in hurts a littlebit less.
And worship, worship kind offeels like a rehearsal instead
of an obligation.
It feels like a taste of what isto come.
Now, it's easy, particularlywhen we're distracted, talked
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about that a little bityesterday, with all the things
of this life, and now we've gotweather issues on top of that.
Maybe today heaven doesn't feelso close, and that's okay.
It's Monday.
That's kind of how Mondays work.
But don't stop wanting it.
Don't stop thinking about it,and don't let the world convince
you that this life, this world,this time, this right here is
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all there is.
God is moving you.
Not to buffalo, feel pretty goodabout that, don't we?
But God is moving you tosomething infinitely better.
We are we are homeward bound.
And it's God's word that helpsus stay on course and stay on
track.
Let's talk about our Biblereading in Luke.
(04:23):
The Bible reading for Monday isLuke chapter 16.
Our reading today is Luke, the16th chapter, just 31 verses,
which doesn't seem like much,given Luke's proclivity for long
chapters.
I guess that's really not Luke'sfault, is it?
That's the people who dividedthe Bible up into chapters.
We're not even entirely sure howall that went down and who all
did all of that, but Luke hasgot the material.
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Let's get into Luke chapter 16.
I'm going to give most of myattention to the two parables
here that Jesus tells (04:50):
the parable of the unjust steward at
the beginning of the chapter,and the parable of the rich man
and Lazarus.
I think the key verse here isverse 14.
The Pharisees, who were loversof money, heard all these things
and they ridiculed him.
Luke is very concerned aboutwealth.
Wealth is a problem fordisciples more often than not,
and we've seen that all overthis book.
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The Song of Mary has emphasisabout wealth, 146, John the
Baptist preaching, 310, theblessings and the woes, 620,
parable of the rich foolishfarmer, chapter 12.
Now, lots about wealth here, andmaybe there's something to be
said here about somewhat of achange of audience.
In chapter 15, Jesus is reallysingling out the Pharisees as he
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says some things to the crowd.
I think maybe this is more fordisciples.
16.1, he said also to thedisciples.
But the Pharisees, the Phariseesare still being targeted here,
aren't they?
That's that verse 1614 that Ijust read.
Now read the parable of theunjust steward and see what you
make of that.
That's a parable that causes alot of head scratching.
To start with, we're notentirely sure what he did.
(05:54):
Verse 5, summoning his master'sdebtors, he said, How much do
you owe my master?
He said, 100.
He said, Take your bill andwrite down 50.
Some people say that he'sremoving the surcharge or the
commission that he would havereceived.
Not sure about that.
It awfully seems awfullyexorbitant commission amounts
here.
Others have said that maybe thiswas usury and he was re-removing
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usorious interest.
Usorious interest is notsomething that you can say
without a swig of coffee.
The law did forbid usury,Leviticus 25, 36.
And so he had worked around thatin kind of typical Pharisaical
fashion and now was decidingthat he needed to do what's
right.
I I don't know.
(06:35):
Others have thought that therewere some debts here that were
incurred in leasing land.
I I I don't think we want tofall down into the weeds on all
of that.
I think Jesus is under Jesus'audience understands everything
that's going on here.
There's some loans out, and thesteward does something to
dramatically cut those loans sothat people will like him.
And that is exactly what Jesusis going for here.
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Sometimes people think Jesus isencouraging dishonesty.
That's not it.
That's not it.
The master commends thedishonest man, verse 8, for his
shrewdness.
What he did was make friends forhimself.
And Jesus says the sons of thisworld sometimes they're just
smarter in the things of thisworld than Christians are.
He was active in his sphere ofconcern, which was this life
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totally temporal, no thoughtsabout eternity.
He's not interested in standingin front of God and judgment.
That's not in view in theparable.
It's a how much more parable.
If this rascally steward knowshow to provide for his future,
how much more should the sons oflight know how to provide for
theirs?
I tell you, verse 9, makefriends for yourselves by means
of unrighteous wealth, so thatwhen it fails, they may receive
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you into the eternal dwellings.
Who's the they?
Well, the only one who canreceive you into eternal
dwellings is God.
God will see how you've usedyour wealth and will be pleased
with that and will welcome youinto heaven.
That, I think, is what Jesus isdoing with this parable, to how
much more parable.
And I don't think it needs to bemore complicated than that in
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any way, any stretch of theimagination.
And I think it goes well withwhat Luke has been saying about
wealth because it's not all bad.
You can use wealth to bewelcomed into eternal dwellings.
Then there's some teachings herethat work along, and we get to
the parable, the rich man andLazarus.
Now, as soon as I say parable,the rich man and Lazarus, that's
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going to cause people to shoutand scream and throw things at
their phone or their radio,whatever they're listening to
the podcast on.
But it is, it's a parable.
It is a parable.
Notice the formula is exactlythe same.
16.1, there was a rich man.
1619, there was a rich man.
The chief argument against itbeing a parable is that it is
the only parable where Jesusnames someone.
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Lazarus gets a name.
But the language is extremelyparabolic.
Sharp, clear descriptions ofvery sharply defined characters
who are absolutely black andwhite.
There is no gray here.
And there is the formula thatJesus loves to use, two
characters answering to anauthority figure.
It fits contextually, expandingthe theme of the parable in
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verses 1 to 9.
And of course, Jesus never tellsa story like this, reporting on
actual events in the afterlife.
That would be a little strange.
And of course, there's goodreasons for Jesus to use a name.
The name here means God helps orhas helped, and so that would
symbolically fit in thisparable.
And maybe more importantly thaneven that, naming Lazarus keeps
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every poor person fromautomatically assuming I'll go
to heaven because I was poor andmiserable.
That is not the point of theparable.
I should say as well, the pointof the parable is not to explain
every part of the afterlife.
And I've seen and you've seendiagrams and charts drawn from
Luke 16 about what happens whenyou die.
Don't do that.
Don't do that.
The parable is not trying togive you a map of the afterlife
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anymore, verse 24, than it issaying that there will be
fingers in water in theafterlife.
The story contains major Lucanthemes.
Wealth can get in the way ofone's relationship with God.
And there is a coming reversalof fortune.
That is where Luke is going, andthat is what this parable is
(10:13):
about.
It's Monday, and today we readLuke chapter 16.
It's Tuesday.
It is Tuesday, and today we'rereading Luke 17.
The reading for Tuesday is the17th chapter of Luke.
Pay attention here to theemphasis on repentance again in
Luke 17, 3 and 4.
So often we are told that wehave to forgive people even if
they don't repent, even if theydo not ask for forgiveness.
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That is manifestly completelywrong.
When someone repents, then Godforgives them.
Are we asking people to do morethan what God would do?
Oh, God hasn't forgiven thatperson because they're still
mad, angry, unrepentant, stillliving in sin.
But oh, I'm supposed to stop,stop.
Repentance happens and thenforgiveness can occur.
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That doesn't mean that we're notready to forgive, we're not
acting towards a person so thatthey will repent.
We're doing all the things justlike God does to bring a person
to repentance, but there is noforgiveness, Luke 17, 3 and 4,
without repentance.
Then verses 7 and 10 arespotlighted here, some things
here about being a servant.
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Please don't think that thisverse 10 means that anything we
do for God doesn't really count,doesn't really care, it's just
useless, we've only done ourduty.
Unprofitable here has the senseof no claim on.
And what that means is when wedo what God tells us to do, that
doesn't put God in our debt.
But it certainly doesn't meanthat God doesn't appreciate it
or we don't have the smile ofheaven upon us as a result.
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No, even a cup of cold water inhis name given.
Remember, God blesses us andappreciates and praises those
who are obedient to him.
Then Luke has a unique story,verses 11 to 19, the story of
the lepers.
Love this, preached about someof this.
Uh let's see here, the Sundaybefore Thanksgiving.
(12:03):
So you might want to go back andlisten to that sermon.
Really, really an importantsermon.
Once again, a Samaritan is thehero in the story, verse 16.
Then Jesus begins to talk aboutthe coming of the kingdom in
verses 20 to 37.
This section really rolls allthe way through chapter 18 and
verse 8.
And the passage here reallystresses the certainty of
judgment and the importance ofbeing prepared.
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And sometimes Jesus seems to bealmost interacting on two
different levels, maybe talkingabout some things about the
judgment of Jerusalem and thenalso final judgment, the second
coming.
Really difficult to get a beadon some of this and be dogmatic
about it.
Verse 21, though, gives us someinsight into the kingdom.
Look, there, nor will they say,look, speaking of the kingdom,
(12:47):
let me try reading all thisagain.
Yeah, what's the answer?
More coffee.
Verse 21.
Nor will they say, look, here itis, or there, for behold, the
kingdom of God is in the midstof you, or the kingdom is in
you.
There's different translationsof that, but it's clear that the
kingdom references the reign andrule of God in our hearts, is
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not necessarily an institutionthat you can point to and say,
There it is.
Sometimes people think of thechurch in very institutional
sort of denominational ways.
We want to be very careful aboutall of that.
And then Jesus goes on to talkabout judgment and when the Son
of Man will come.
Notice verse 31.
When the Son of Man comes, youpay complete attention to him.
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Nothing else is important.
Worldly goods don't matter atall.
Matthew and Mark actually usesome of that language and apply
it to the destruction ofJerusalem in A.D.
70, trying to decide here ifJesus is talking about that or
his second coming.
There will be 34-35 a separationbetween those who are disciples
and those who are not.
And just because you're close tosomeone physically does not
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mean, oh, I'm standing in themiddle of a bunch of disciples.
God will somehow think that I ama disciple.
Then verse 37, this wonderfulexpression about the vultures,
it's very tough.
Maybe that just says you won'tknow where and when sec the
second coming happens untiluntil it happens, just like you
don't know where death hasoccurred until you see, you
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know, if you have livestock, ifyou're ranching, my granddad had
a ranch.
When you saw the vulturescircling, we knew something was
down.
That's a difficult passage, adifficult series of verses.
I'm looking forward to talkingwith talking about it with folks
from West Side tonight on theZoom call.
See you tonight.
Westsiders on the Zoom call at7.
Everyone else, I'll see youtomorrow on the podcast.
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Our reading for Tuesday, Luke17.
Welcome to Wednesday.
Welcome to Wednesday, and todaywe're reading Luke chapter 18.
The reading for Wednesday isLuke chapter 18.
Now Jesus is doing some teachinghere in parables, and these two
parables, Luke 18, 1 to 8 andLuke 18, 9 to 14, are only in
Luke.
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Both of these parables are howmuch more parables?
I talked about these parables,especially the one about the
unjust judge in the series lastyear, about the questions that
Jesus asked.
They are how much more parables?
If this horrible judge will helpthis woman, how much more will
God help his children?
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That's exactly where this isgoing.
Don't make God into some kind ofhorrible judge who doesn't want
to hear, doesn't want to help.
That's not what Jesus is saying.
And then verse 9, notice howsharp this is.
He told this parable to some whotrusted in themselves that they
were righteous and treatedothers with contempt.
One scholar said his trouble,speaking of the Pharisee, his
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trouble was not that he was notfar enough along the road, but
that he was on the wrong roadaltogether.
I think that's very helpful.
Very, very on target here.
And you should know that hisprayer is not viewed as awful in
his day.
Nobody would have blinked tohear someone standing on the
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street corner praying like this.
One rabbi wrote the following ashis prayer: I give thanks to
thee, O Lord my God, that thouhast set my portion with those
who sit in the house of Lorning,and thou hast not set my portion
with those who sit on streetcorners.
For I rise early and they riseearly, but I rise early for the
words of Torah.
They rise early for frivoloustalk.
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I labor and they labor, but Ilabor and receive a reward, and
they labor and do not receive areward.
I run and they run, I run to thelife of the future world, and
they run to the pit ofdestruction.
That is a common kind of prayinggoing on here.
Nothing unusual about that untilJesus says, this is not the way
we want to approach God inprayer.
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Then we get the rich youngruler.
Please pay attention here,verses 18 to 27.
The rich young ruler, I thinkLuke is setting some things up
to be in the kingdom.
You need to humble yourself,verses 9 to 14.
You need to be like a child,verses 15 to 17.
And yes, you need to be willingto give up the security of
material resources.
Be mindful.
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Not everyone is called to giveup their money.
Sometimes someone will camp inLuke 18 or the parallel passage
and say, Well, you know, youcall yourself a Christian, you
sold everything.
Jesus didn't tell you to selleverything, didn't tell me to
sell everything, told this guyto sell everything.
We'll meet another person intomorrow's reading who is
wealthy.
He's not told to selleverything.
That man's name is Zacchaeus.
(17:20):
At the end of the chapter, then,verses 35 down to 40, Jesus
heals a blind man, 35 to 43,actually.
And this is the only account inLuke of a blind man receiving
sight.
And this is the only person,verse 38 in Luke, to address
Jesus with the title Son ofDavid.
And we are clearly meant to seethat as a messianic designation.
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Our reading for Wednesday, Lukechapter 18.
Welcome to Thursday.
Welcome to Thursday.
Today we're reading Luke 19.
The reading for Thursday, Lukechapter 19.
Luke 19 is a tremendous contrastto the rich young ruler when we
meet Zacchaeus.
Luke 19, 1 to 10.
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This is this man is a chief taxcollector.
Jericho would be a great placeto be a tax man.
That is an important traderoute.
There'd be a lot of people goingup and down that you could stop
and charge.
The chief tax collector here,verse 2, that is an expression
that is not found elsewhere inthe New Testament.
Seems like maybe he is theholder of a tax contract.
What the Romans did is theyfarmed out their tax collecting.
(18:26):
They just sold a province, anarea, and they said, this is how
much we expect to get from thatdistrict.
And then they gave the districtcollector the right to get that
much revenue out of that areawith a reasonable profit.
So the Romans got their money upfront, and then if you had won
the contract, you went to thatdistrict and you started
squeezing people to get yourmoney back, like I said, along
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with a reasonable profit.
And tax farmers were notoriousfor not collecting a reasonable
profit, but just bleeding peopledry.
Now, some people, verse 8, havetried to say that Zacchaeus is
describing his regular practice.
Not that he's saying he's been asinner, but I think the whole
tone of the story counts againstthat view.
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Sometimes I weary of someone whohas to come up with a novel
interpretation.
Oh, no one else has ever seenthis before, but I'll tell you
what this is.
Stop.
Stop.
Zacchaeus is the contrast to therich young ruler.
He won't, Zacchaeus will.
That's what this is about.
Then we get the parable of theten Minas.
This is not the same parable asknown as the parable of the
talents in Matthew chapter 25.
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Jesus is just doing somethingwith the same kind of idea.
It's a little bit of a variationthere.
There are some significantdifferences in those two
parables.
And I like verse 11 here.
This is why Jesus is telling theparable, because some think his
nearness to Jerusalem means it'sabout to go down.
Something's going to happen.
The kingdom would appearimmediately and imminently.
(19:53):
Mostly today we need to give ourattention to the triumphal entry
beginning in verse 28.
And of course, one of the thingsthat we always want to do is.
Want to look for is Jesus doingsomething on purpose.
And since Jesus walkseverywhere, Jesus sending
disciples to get this cult andall the things that go with
that, it seems like it's eitherprearranged or God is
miraculously working so that theman who owns the cult, verse 33,
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just says, hey, take it.
You got it, you need it, theLord needs it, it's all yours.
Not sure the details of that,and Luke loves.
Luke loves to show stuff thatmakes us say, hey, was that a
miracle?
And sometimes we're not entirelysure if we're looking at a
miracle or just a coincidence orsome things just happened, but
the man gives the cult rightaway and Jesus rides it.
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And the focus here is on thedisciples and what they do as
Jesus rides into Jerusalem.
But Jesus is very clearly doingsomething that looks extremely
messianic.
There is a link to Zechariah'sprophecy, Zechariah 9, verse 9,
people would know that prophecy.
Matthew and John make that linkmore clear.
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They jump right in and say, hey,this is this.
But I think the key here is thatJesus is not riding a war horse.
He is the king of peace.
He is not a general coming tostart a revolution.
People love Jesus.
Sometimes folks will say thingslike, hey, everybody cheered
Jesus on Sunday, and by Fridaythey were screaming for him, but
screaming for him to becrucified.
But it's not necessarily thesame crowd.
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Need to be careful about some ofthat.
Then Jesus weeps over Jerusalem,verses 41 to 44.
That little section there isunique to Luke's gospel.
And then he then Jesus cleansesthe temple, 45 to 48.
Now, a timeline of Jesus' lastweek is difficult, but this is
probably Monday, the last weekof Jesus' life.
And Jesus is cleansing thetemple here.
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What a shocker that must havebeen.
People thought he would attackthe Romans.
He attacks the Jews and usesverse 46.11, one of Jeremiah's
most scathing sermons.
Jesus says, I'll tell you whatI'm seeing right here.
I'm seeing the kind of wickedpeople that had to be carried
off into Babylon that Jeremiahpreached to.
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That's what Jesus says in Lukechapter 19, verses 46 and on to
verse 47.
And so that sets the stage forserious conflict.
The chief priests and scribeswere seeking, and principal men
of the people are seeking todestroy him.
Reading for Thursday is Lukechapter 19.
See you tomorrow.
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It's Friday.
It is Friday, and what a Fridayit is.
Tonight is our annual wintersinging.
Super excited about that.
Tomorrow is Super Saturday.
Three men coming, bringing ninedifferent sermons.
You get to decide what you wantto hear.
Will be a fabulous day.
If you're in the DFW Metroplexarea, come to the winter
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singing.
Come to Super Saturday.
And of course, Westsiders, Iknow you've been looking forward
to this ever since we announcedit.
It's an exciting, excitingweekend.
Let's get some Bible readingdone before we get into the
Super Saturday and the Fridaysinging, fantastic Friday, all
the things that are going withall of that.
This is Tuesday in allprobability, and this is a day
of questioning.
And Jesus gets asked, hey, thiscleansing of the temple thing,
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who do you think you are?
And so Jesus, I don't thinkJesus is evading them here,
trying to be funny.
Jesus wants to know, do you havean honest heart?
Why should I give verse 8 aclosed mind an answer?
So they ask Jesus, who do youthink you are?
And Jesus asks, well, who do youthink you are?
And the parable of the WickedTenets makes that point very
(23:31):
sharp and very clear.
Please notice here, killing theson doesn't work.
The solution here doesn't endeverything.
Then there's the question aboutpaying taxes, and of course,
this is a real hot potato.
Jesus is going to say, hey,let's all pay taxes.
That'll make everybody mad athim.
Jesus is going to say, no, don'tpay taxes.
The Romans come get him.
So this is tough stuff to dealwith.
(23:53):
But Jesus says, you just need torender to Caesar, verse 25, the
things that are Caesar's, and toGod the things that are God's.
Render here means pay what isdue.
And so one scholar says, thosewho benefit from the state are
under an obligation to pay theirdues to the state.
Maybe we should all rememberthat as we head towards April
15th.
Everybody complains about payingtaxes.
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Nobody complains about drivingon nice interstate highways or
our fantastic military thatkeeps bad people on their side
of the line so that we canworship freely.
There's a lot of benefits we getfrom the state.
We ought to render to Caesar.
Then the Sadducees have a bigquestion.
You know, this is their ace inthe hole.
When them and the Phariseesquibble about the resurrection,
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the Sadducees whip this out andsay, hey, okay, you think
there's going to be aresurrection?
It'd just be chaos.
Just be chaos.
Who is going to be married towho?
And Jesus has a great answer tothis.
Verses 35 and 36.
Marriage does not apply in thenext life.
And there'll be no death there,so there's not any need for
marriage to make more babies toprocreate.
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And in some sense, we'll beequal or like angels.
And all of that, I think, justsays things are just different
in eternity.
But then Jesus makes a necessaryinference and he uses careful
reasoning.
Sometimes when we talk aboutwhat the church should do, and
maybe I'm thinking about theinstrumental music
argumentation, people, oh, youknow, you're cutting it so fine,
(25:18):
and you're just a Pharisee,you're so legalistic.
No, no, no, no, no.
Being careful with the word ofGod does not make you a
Pharisee, does not make youlegalistic.
Jesus bases everything here offof the passage that says he is
the God of the living, that hecalls the Lord, verse 37, that
the dead are raised, even Mosesshowed in the passage about the
bush, where he calls the Lordthe God of Abraham, the God of
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Isaac, and the God of Jacob.
Now he is not God of the dead,but of the living, for all live
to him.
Not was, but is.
The tense of the verb is whatJesus stands on to say there
will be a resurrection.
Then Jesus deals with somequestions that he has, or
actually Jesus asked thequestion, what about Psalm 110?
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And we dealt with that an awfullot in December, and then warns
people for 45, verses 45, 46,and 47 about all this business
where you try to look soimpressive to everyone else.
The reading then for Friday,Luke chapter 20.
See you tonight for FantasticFriday and the singing that
we'll be doing.
Looking forward especially totomorrow and those sermons,
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those nine lessons we'll hearfrom three very able teachers on
Super Saturday.
Well, that concludes the podcastthen for the week.
So glad that you listened.
It's just a blessing for me tohave this opportunity to talk
with you and to work in the Wordof God right with you.
Just love doing it.
It's all good, especiallybecause I get to do it with a
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cup of coffee in my hand.
Just love all of that.
Hope the podcast is a blessingto you.
Share it with someone else,leave us a rating and review so
that more folks will find thepodcast.
I'm Mark Roberts.
I want to go to heaven, and Iwant you to come to.
See you tonight at the SIG andsee you tomorrow at Super
Saturday.
But podcast listeners, see youMonday on the podcast with a cup
(27:11):
of coffee.
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.
Hello, and welcome to the West Side Church's
special Monday Morning CoffeePodcast.
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 dailylives.
(00:27):
Mark will then look forward intothis week's final 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 (00:52):
Good morning, good morning.
Welcome to the Monday MorningCoffee Podcast for Monday,
January the 26th.
I'm Mark, and I am ready to talkabout yesterday's lesson, talk
about daily Bible reading, doall the things that we need to
do to just power this week up,and this sounds like it's going
to be a week that needs someextra power.
How about that?
So grab your Bible, grab yourcoffee.
(01:13):
I've got coffee, grab yourcoffee.
Let's grow together.
Now we always start the podcastby talking about Sunday and
talking about the sermon in the1040 hour.
And as I'm recording this,there's some uncertainty about
how exactly Sunday's gonna go.
Lots of meteorologists, lots ofweather discussion, lots of
(01:34):
models and people posting allkinds of stuff, and the snow
apocalypse is apparently on itsway.
So I'm not sure how Sunday'sgonna go, but I think I'm gonna
get to preach, and I'm gonnapreach on the preaching theme,
heaven-bound this year, be doingthat maybe via live stream if
the weather gets nasty, or I'llbe doing that live and in
person.
(01:55):
Either way, we're gonna talkabout heaven.
And we're gonna talk about beingpeople who are heaven-bound.
I just love this preachingtheme, and I hope that you
enjoyed that yesterday, whetheryou watched it at home, maybe
snug and warm because the roadsare icy, or whether we were able
to be in person.
But since we have a little bitmore time together now, let me
share with you a verse thatdidn't make the cut yesterday.
Maybe it should have.
(02:16):
That's a verse out of Colossiansthree.
A little coffee there.
Colossians three, one and two,since you've been raised to new
life with Christ, set yoursights on the realities of
heaven, where Christ sets in theplace of honor at God's right
hand.
Think about the things ofheaven, not the things of earth.
Colossians 3, 1 and 2, out ofthe New Living Translation.
Now the ESV has, and maybe thatdidn't sound familiar to you,
(02:39):
but the ESV has set your mind onthings above.
We've heard that phrase many,many times.
But I like the NLT, think aboutthe things of heaven.
That's what this preaching themethis year will do.
It'll get us to be thinkingabout the things of heaven.
And that's important because itorients us.
We're not talking about somekind of escapism.
No, this gives us direction.
Remember, if heaven doesn'tshape how we're living right
now, then we're really we'rereally not thinking about
(03:01):
heaven.
We're distracted, or maybe we'rejust daydreaming.
But when heaven is real,sacrificing makes sense.
Not fitting in hurts a littlebit less.
And worship, worship kind offeels like a rehearsal instead
of an obligation.
It feels like a taste of what isto come.
Now, it's easy, particularlywhen we're distracted, talked
(03:22):
about that a little bityesterday, with all the things
of this life, and now we've gotweather issues on top of that.
Maybe today heaven doesn't feelso close, and that's okay.
It's Monday.
That's kind of how Mondays work.
But don't stop wanting it.
Don't stop thinking about it,and don't let the world convince
you that this life, this world,this time, this right here is
(03:44):
all there is.
God is moving you.
Not to buffalo, feel pretty goodabout that, don't we?
But God is moving you tosomething infinitely better.
We are we are homeward bound.
And it's God's word that helpsus stay on course and stay on
track.
Let's talk about our Biblereading in Luke.
(04:23):
The Bible reading for Monday isLuke chapter 16.
Our reading today is Luke, the16th chapter, just 31 verses,
which doesn't seem like much,given Luke's proclivity for long
chapters.
I guess that's really not Luke'sfault, is it?
That's the people who dividedthe Bible up into chapters.
We're not even entirely sure howall that went down and who all
did all of that, but Luke hasgot the material.
(04:45):
Let's get into Luke chapter 16.
I'm going to give most of myattention to the two parables
here that Jesus tells (04:50):
the parable of the unjust steward at
the beginning of the chapter,and the parable of the rich man
and Lazarus.
I think the key verse here isverse 14.
The Pharisees, who were loversof money, heard all these things
and they ridiculed him.
Luke is very concerned aboutwealth.
Wealth is a problem fordisciples more often than not,
and we've seen that all overthis book.
(05:10):
The Song of Mary has emphasisabout wealth, 146, John the
Baptist preaching, 310, theblessings and the woes, 620,
parable of the rich foolishfarmer, chapter 12.
Now, lots about wealth here, andmaybe there's something to be
said here about somewhat of achange of audience.
In chapter 15, Jesus is reallysingling out the Pharisees as he
(05:32):
says some things to the crowd.
I think maybe this is more fordisciples.
16.1, he said also to thedisciples.
But the Pharisees, the Phariseesare still being targeted here,
aren't they?
That's that verse 1614 that Ijust read.
Now read the parable of theunjust steward and see what you
make of that.
That's a parable that causes alot of head scratching.
To start with, we're notentirely sure what he did.
(05:54):
Verse 5, summoning his master'sdebtors, he said, How much do
you owe my master?
He said, 100.
He said, Take your bill andwrite down 50.
Some people say that he'sremoving the surcharge or the
commission that he would havereceived.
Not sure about that.
It awfully seems awfullyexorbitant commission amounts
here.
Others have said that maybe thiswas usury and he was re-removing
(06:15):
usorious interest.
Usorious interest is notsomething that you can say
without a swig of coffee.
The law did forbid usury,Leviticus 25, 36.
And so he had worked around thatin kind of typical Pharisaical
fashion and now was decidingthat he needed to do what's
right.
I I don't know.
(06:35):
Others have thought that therewere some debts here that were
incurred in leasing land.
I I I don't think we want tofall down into the weeds on all
of that.
I think Jesus is under Jesus'audience understands everything
that's going on here.
There's some loans out, and thesteward does something to
dramatically cut those loans sothat people will like him.
And that is exactly what Jesusis going for here.
(06:58):
Sometimes people think Jesus isencouraging dishonesty.
That's not it.
That's not it.
The master commends thedishonest man, verse 8, for his
shrewdness.
What he did was make friends forhimself.
And Jesus says the sons of thisworld sometimes they're just
smarter in the things of thisworld than Christians are.
He was active in his sphere ofconcern, which was this life
(07:21):
totally temporal, no thoughtsabout eternity.
He's not interested in standingin front of God and judgment.
That's not in view in theparable.
It's a how much more parable.
If this rascally steward knowshow to provide for his future,
how much more should the sons oflight know how to provide for
theirs?
I tell you, verse 9, makefriends for yourselves by means
of unrighteous wealth, so thatwhen it fails, they may receive
(07:43):
you into the eternal dwellings.
Who's the they?
Well, the only one who canreceive you into eternal
dwellings is God.
God will see how you've usedyour wealth and will be pleased
with that and will welcome youinto heaven.
That, I think, is what Jesus isdoing with this parable, to how
much more parable.
And I don't think it needs to bemore complicated than that in
(08:03):
any way, any stretch of theimagination.
And I think it goes well withwhat Luke has been saying about
wealth because it's not all bad.
You can use wealth to bewelcomed into eternal dwellings.
Then there's some teachings herethat work along, and we get to
the parable, the rich man andLazarus.
Now, as soon as I say parable,the rich man and Lazarus, that's
(08:24):
going to cause people to shoutand scream and throw things at
their phone or their radio,whatever they're listening to
the podcast on.
But it is, it's a parable.
It is a parable.
Notice the formula is exactlythe same.
16.1, there was a rich man.
1619, there was a rich man.
The chief argument against itbeing a parable is that it is
the only parable where Jesusnames someone.
(08:45):
Lazarus gets a name.
But the language is extremelyparabolic.
Sharp, clear descriptions ofvery sharply defined characters
who are absolutely black andwhite.
There is no gray here.
And there is the formula thatJesus loves to use, two
characters answering to anauthority figure.
It fits contextually, expandingthe theme of the parable in
(09:08):
verses 1 to 9.
And of course, Jesus never tellsa story like this, reporting on
actual events in the afterlife.
That would be a little strange.
And of course, there's goodreasons for Jesus to use a name.
The name here means God helps orhas helped, and so that would
symbolically fit in thisparable.
And maybe more importantly thaneven that, naming Lazarus keeps
(09:30):
every poor person fromautomatically assuming I'll go
to heaven because I was poor andmiserable.
That is not the point of theparable.
I should say as well, the pointof the parable is not to explain
every part of the afterlife.
And I've seen and you've seendiagrams and charts drawn from
Luke 16 about what happens whenyou die.
Don't do that.
Don't do that.
The parable is not trying togive you a map of the afterlife
(09:53):
anymore, verse 24, than it issaying that there will be
fingers in water in theafterlife.
The story contains major Lucanthemes.
Wealth can get in the way ofone's relationship with God.
And there is a coming reversalof fortune.
That is where Luke is going, andthat is what this parable is
(10:13):
about.
It's Monday, and today we readLuke chapter 16.
It's Tuesday.
It is Tuesday, and today we'rereading Luke 17.
The reading for Tuesday is the17th chapter of Luke.
Pay attention here to theemphasis on repentance again in
Luke 17, 3 and 4.
So often we are told that wehave to forgive people even if
they don't repent, even if theydo not ask for forgiveness.
(10:35):
That is manifestly completelywrong.
When someone repents, then Godforgives them.
Are we asking people to do morethan what God would do?
Oh, God hasn't forgiven thatperson because they're still
mad, angry, unrepentant, stillliving in sin.
But oh, I'm supposed to stop,stop.
Repentance happens and thenforgiveness can occur.
(10:59):
That doesn't mean that we're notready to forgive, we're not
acting towards a person so thatthey will repent.
We're doing all the things justlike God does to bring a person
to repentance, but there is noforgiveness, Luke 17, 3 and 4,
without repentance.
Then verses 7 and 10 arespotlighted here, some things
here about being a servant.
(11:19):
Please don't think that thisverse 10 means that anything we
do for God doesn't really count,doesn't really care, it's just
useless, we've only done ourduty.
Unprofitable here has the senseof no claim on.
And what that means is when wedo what God tells us to do, that
doesn't put God in our debt.
But it certainly doesn't meanthat God doesn't appreciate it
or we don't have the smile ofheaven upon us as a result.
(11:41):
No, even a cup of cold water inhis name given.
Remember, God blesses us andappreciates and praises those
who are obedient to him.
Then Luke has a unique story,verses 11 to 19, the story of
the lepers.
Love this, preached about someof this.
Uh let's see here, the Sundaybefore Thanksgiving.
(12:03):
So you might want to go back andlisten to that sermon.
Really, really an importantsermon.
Once again, a Samaritan is thehero in the story, verse 16.
Then Jesus begins to talk aboutthe coming of the kingdom in
verses 20 to 37.
This section really rolls allthe way through chapter 18 and
verse 8.
And the passage here reallystresses the certainty of
judgment and the importance ofbeing prepared.
(12:26):
And sometimes Jesus seems to bealmost interacting on two
different levels, maybe talkingabout some things about the
judgment of Jerusalem and thenalso final judgment, the second
coming.
Really difficult to get a beadon some of this and be dogmatic
about it.
Verse 21, though, gives us someinsight into the kingdom.
Look, there, nor will they say,look, speaking of the kingdom,
(12:47):
let me try reading all thisagain.
Yeah, what's the answer?
More coffee.
Verse 21.
Nor will they say, look, here itis, or there, for behold, the
kingdom of God is in the midstof you, or the kingdom is in
you.
There's different translationsof that, but it's clear that the
kingdom references the reign andrule of God in our hearts, is
(13:07):
not necessarily an institutionthat you can point to and say,
There it is.
Sometimes people think of thechurch in very institutional
sort of denominational ways.
We want to be very careful aboutall of that.
And then Jesus goes on to talkabout judgment and when the Son
of Man will come.
Notice verse 31.
When the Son of Man comes, youpay complete attention to him.
(13:29):
Nothing else is important.
Worldly goods don't matter atall.
Matthew and Mark actually usesome of that language and apply
it to the destruction ofJerusalem in A.D.
70, trying to decide here ifJesus is talking about that or
his second coming.
There will be 34-35 a separationbetween those who are disciples
and those who are not.
And just because you're close tosomeone physically does not
(13:50):
mean, oh, I'm standing in themiddle of a bunch of disciples.
God will somehow think that I ama disciple.
Then verse 37, this wonderfulexpression about the vultures,
it's very tough.
Maybe that just says you won'tknow where and when sec the
second coming happens untiluntil it happens, just like you
don't know where death hasoccurred until you see, you
(14:11):
know, if you have livestock, ifyou're ranching, my granddad had
a ranch.
When you saw the vulturescircling, we knew something was
down.
That's a difficult passage, adifficult series of verses.
I'm looking forward to talkingwith talking about it with folks
from West Side tonight on theZoom call.
See you tonight.
Westsiders on the Zoom call at7.
Everyone else, I'll see youtomorrow on the podcast.
(14:31):
Our reading for Tuesday, Luke17.
Welcome to Wednesday.
Welcome to Wednesday, and todaywe're reading Luke chapter 18.
The reading for Wednesday isLuke chapter 18.
Now Jesus is doing some teachinghere in parables, and these two
parables, Luke 18, 1 to 8 andLuke 18, 9 to 14, are only in
Luke.
(14:52):
Both of these parables are howmuch more parables?
I talked about these parables,especially the one about the
unjust judge in the series lastyear, about the questions that
Jesus asked.
They are how much more parables?
If this horrible judge will helpthis woman, how much more will
God help his children?
(15:12):
That's exactly where this isgoing.
Don't make God into some kind ofhorrible judge who doesn't want
to hear, doesn't want to help.
That's not what Jesus is saying.
And then verse 9, notice howsharp this is.
He told this parable to some whotrusted in themselves that they
were righteous and treatedothers with contempt.
One scholar said his trouble,speaking of the Pharisee, his
(15:34):
trouble was not that he was notfar enough along the road, but
that he was on the wrong roadaltogether.
I think that's very helpful.
Very, very on target here.
And you should know that hisprayer is not viewed as awful in
his day.
Nobody would have blinked tohear someone standing on the
(15:54):
street corner praying like this.
One rabbi wrote the following ashis prayer: I give thanks to
thee, O Lord my God, that thouhast set my portion with those
who sit in the house of Lorning,and thou hast not set my portion
with those who sit on streetcorners.
For I rise early and they riseearly, but I rise early for the
words of Torah.
They rise early for frivoloustalk.
(16:16):
I labor and they labor, but Ilabor and receive a reward, and
they labor and do not receive areward.
I run and they run, I run to thelife of the future world, and
they run to the pit ofdestruction.
That is a common kind of prayinggoing on here.
Nothing unusual about that untilJesus says, this is not the way
we want to approach God inprayer.
(16:38):
Then we get the rich youngruler.
Please pay attention here,verses 18 to 27.
The rich young ruler, I thinkLuke is setting some things up
to be in the kingdom.
You need to humble yourself,verses 9 to 14.
You need to be like a child,verses 15 to 17.
And yes, you need to be willingto give up the security of
material resources.
Be mindful.
(16:58):
Not everyone is called to giveup their money.
Sometimes someone will camp inLuke 18 or the parallel passage
and say, Well, you know, youcall yourself a Christian, you
sold everything.
Jesus didn't tell you to selleverything, didn't tell me to
sell everything, told this guyto sell everything.
We'll meet another person intomorrow's reading who is
wealthy.
He's not told to selleverything.
That man's name is Zacchaeus.
(17:20):
At the end of the chapter, then,verses 35 down to 40, Jesus
heals a blind man, 35 to 43,actually.
And this is the only account inLuke of a blind man receiving
sight.
And this is the only person,verse 38 in Luke, to address
Jesus with the title Son ofDavid.
And we are clearly meant to seethat as a messianic designation.
(17:44):
Our reading for Wednesday, Lukechapter 18.
Welcome to Thursday.
Welcome to Thursday.
Today we're reading Luke 19.
The reading for Thursday, Lukechapter 19.
Luke 19 is a tremendous contrastto the rich young ruler when we
meet Zacchaeus.
Luke 19, 1 to 10.
(18:04):
This is this man is a chief taxcollector.
Jericho would be a great placeto be a tax man.
That is an important traderoute.
There'd be a lot of people goingup and down that you could stop
and charge.
The chief tax collector here,verse 2, that is an expression
that is not found elsewhere inthe New Testament.
Seems like maybe he is theholder of a tax contract.
What the Romans did is theyfarmed out their tax collecting.
(18:26):
They just sold a province, anarea, and they said, this is how
much we expect to get from thatdistrict.
And then they gave the districtcollector the right to get that
much revenue out of that areawith a reasonable profit.
So the Romans got their money upfront, and then if you had won
the contract, you went to thatdistrict and you started
squeezing people to get yourmoney back, like I said, along
(18:47):
with a reasonable profit.
And tax farmers were notoriousfor not collecting a reasonable
profit, but just bleeding peopledry.
Now, some people, verse 8, havetried to say that Zacchaeus is
describing his regular practice.
Not that he's saying he's been asinner, but I think the whole
tone of the story counts againstthat view.
(19:09):
Sometimes I weary of someone whohas to come up with a novel
interpretation.
Oh, no one else has ever seenthis before, but I'll tell you
what this is.
Stop.
Stop.
Zacchaeus is the contrast to therich young ruler.
He won't, Zacchaeus will.
That's what this is about.
Then we get the parable of theten Minas.
This is not the same parable asknown as the parable of the
talents in Matthew chapter 25.
(19:31):
Jesus is just doing somethingwith the same kind of idea.
It's a little bit of a variationthere.
There are some significantdifferences in those two
parables.
And I like verse 11 here.
This is why Jesus is telling theparable, because some think his
nearness to Jerusalem means it'sabout to go down.
Something's going to happen.
The kingdom would appearimmediately and imminently.
(19:53):
Mostly today we need to give ourattention to the triumphal entry
beginning in verse 28.
And of course, one of the thingsthat we always want to do is.
Want to look for is Jesus doingsomething on purpose.
And since Jesus walkseverywhere, Jesus sending
disciples to get this cult andall the things that go with
that, it seems like it's eitherprearranged or God is
miraculously working so that theman who owns the cult, verse 33,
(20:16):
just says, hey, take it.
You got it, you need it, theLord needs it, it's all yours.
Not sure the details of that,and Luke loves.
Luke loves to show stuff thatmakes us say, hey, was that a
miracle?
And sometimes we're not entirelysure if we're looking at a
miracle or just a coincidence orsome things just happened, but
the man gives the cult rightaway and Jesus rides it.
(20:37):
And the focus here is on thedisciples and what they do as
Jesus rides into Jerusalem.
But Jesus is very clearly doingsomething that looks extremely
messianic.
There is a link to Zechariah'sprophecy, Zechariah 9, verse 9,
people would know that prophecy.
Matthew and John make that linkmore clear.
(21:02):
They jump right in and say, hey,this is this.
But I think the key here is thatJesus is not riding a war horse.
He is the king of peace.
He is not a general coming tostart a revolution.
People love Jesus.
Sometimes folks will say thingslike, hey, everybody cheered
Jesus on Sunday, and by Fridaythey were screaming for him, but
screaming for him to becrucified.
But it's not necessarily thesame crowd.
(21:23):
Need to be careful about some ofthat.
Then Jesus weeps over Jerusalem,verses 41 to 44.
That little section there isunique to Luke's gospel.
And then he then Jesus cleansesthe temple, 45 to 48.
Now, a timeline of Jesus' lastweek is difficult, but this is
probably Monday, the last weekof Jesus' life.
And Jesus is cleansing thetemple here.
(21:44):
What a shocker that must havebeen.
People thought he would attackthe Romans.
He attacks the Jews and usesverse 46.11, one of Jeremiah's
most scathing sermons.
Jesus says, I'll tell you whatI'm seeing right here.
I'm seeing the kind of wickedpeople that had to be carried
off into Babylon that Jeremiahpreached to.
(22:06):
That's what Jesus says in Lukechapter 19, verses 46 and on to
verse 47.
And so that sets the stage forserious conflict.
The chief priests and scribeswere seeking, and principal men
of the people are seeking todestroy him.
Reading for Thursday is Lukechapter 19.
See you tomorrow.
(22:27):
It's Friday.
It is Friday, and what a Fridayit is.
Tonight is our annual wintersinging.
Super excited about that.
Tomorrow is Super Saturday.
Three men coming, bringing ninedifferent sermons.
You get to decide what you wantto hear.
Will be a fabulous day.
If you're in the DFW Metroplexarea, come to the winter
(22:48):
singing.
Come to Super Saturday.
And of course, Westsiders, Iknow you've been looking forward
to this ever since we announcedit.
It's an exciting, excitingweekend.
Let's get some Bible readingdone before we get into the
Super Saturday and the Fridaysinging, fantastic Friday, all
the things that are going withall of that.
This is Tuesday in allprobability, and this is a day
of questioning.
And Jesus gets asked, hey, thiscleansing of the temple thing,
(23:10):
who do you think you are?
And so Jesus, I don't thinkJesus is evading them here,
trying to be funny.
Jesus wants to know, do you havean honest heart?
Why should I give verse 8 aclosed mind an answer?
So they ask Jesus, who do youthink you are?
And Jesus asks, well, who do youthink you are?
And the parable of the WickedTenets makes that point very
(23:31):
sharp and very clear.
Please notice here, killing theson doesn't work.
The solution here doesn't endeverything.
Then there's the question aboutpaying taxes, and of course,
this is a real hot potato.
Jesus is going to say, hey,let's all pay taxes.
That'll make everybody mad athim.
Jesus is going to say, no, don'tpay taxes.
The Romans come get him.
So this is tough stuff to dealwith.
(23:53):
But Jesus says, you just need torender to Caesar, verse 25, the
things that are Caesar's, and toGod the things that are God's.
Render here means pay what isdue.
And so one scholar says, thosewho benefit from the state are
under an obligation to pay theirdues to the state.
Maybe we should all rememberthat as we head towards April
15th.
Everybody complains about payingtaxes.
(24:15):
Nobody complains about drivingon nice interstate highways or
our fantastic military thatkeeps bad people on their side
of the line so that we canworship freely.
There's a lot of benefits we getfrom the state.
We ought to render to Caesar.
Then the Sadducees have a bigquestion.
You know, this is their ace inthe hole.
When them and the Phariseesquibble about the resurrection,
(24:36):
the Sadducees whip this out andsay, hey, okay, you think
there's going to be aresurrection?
It'd just be chaos.
Just be chaos.
Who is going to be married towho?
And Jesus has a great answer tothis.
Verses 35 and 36.
Marriage does not apply in thenext life.
And there'll be no death there,so there's not any need for
marriage to make more babies toprocreate.
(24:58):
And in some sense, we'll beequal or like angels.
And all of that, I think, justsays things are just different
in eternity.
But then Jesus makes a necessaryinference and he uses careful
reasoning.
Sometimes when we talk aboutwhat the church should do, and
maybe I'm thinking about theinstrumental music
argumentation, people, oh, youknow, you're cutting it so fine,
(25:18):
and you're just a Pharisee,you're so legalistic.
No, no, no, no, no.
Being careful with the word ofGod does not make you a
Pharisee, does not make youlegalistic.
Jesus bases everything here offof the passage that says he is
the God of the living, that hecalls the Lord, verse 37, that
the dead are raised, even Mosesshowed in the passage about the
bush, where he calls the Lordthe God of Abraham, the God of
(25:40):
Isaac, and the God of Jacob.
Now he is not God of the dead,but of the living, for all live
to him.
Not was, but is.
The tense of the verb is whatJesus stands on to say there
will be a resurrection.
Then Jesus deals with somequestions that he has, or
actually Jesus asked thequestion, what about Psalm 110?
(26:01):
And we dealt with that an awfullot in December, and then warns
people for 45, verses 45, 46,and 47 about all this business
where you try to look soimpressive to everyone else.
The reading then for Friday,Luke chapter 20.
See you tonight for FantasticFriday and the singing that
we'll be doing.
Looking forward especially totomorrow and those sermons,
(26:25):
those nine lessons we'll hearfrom three very able teachers on
Super Saturday.
Well, that concludes the podcastthen for the week.
So glad that you listened.
It's just a blessing for me tohave this opportunity to talk
with you and to work in the Wordof God right with you.
Just love doing it.
It's all good, especiallybecause I get to do it with a
(26:46):
cup of coffee in my hand.
Just love all of that.
Hope the podcast is a blessingto you.
Share it with someone else,leave us a rating and review so
that more folks will find thepodcast.
I'm Mark Roberts.
I want to go to heaven, and Iwant you to come to.
See you tonight at the SIG andsee you tomorrow at Super
Saturday.
But podcast listeners, see youMonday on the podcast with a cup
(27:11):
of coffee.
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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