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Hello, and welcome to the Westside Church's special Monday Morning Company Highhead. On this podcast, our preacher, Mark Roberts, will help you get your week started one with a little black yesterday sermon so that we can work with the application into our daily life. Mark will then look forward into this week's reading so that we can know what to expect and what you're.

Monday Mark 14

Tuesday Mark 15

Wednesday Mark 16

Thursday Colossians 1

Friday Colossians 2

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Here's something I didn't touch on directly, but it does, it's right in the middle of the story. Because in the middle of the story, Mary says to the servants, do whatever he tells you. That's it. No explanations, no plan. Just do it. Do what Jesus says, obedience here, without even full understanding. And of course, what Jesus is telling them to do doesn't make any sense at all. Fill up these jars with water. They are big jars, massive jars, carry water, and we need wine, and so I don't know what we're doing here. This feels like we're going in the whole wrong direction. But here's what we need on a Monday morning. The miracle didn't begin when the water became wine. The miracle began when the servants started filling the jars. That's because God's work often starts in ordinary obedience that doesn't always seem to make sense to us or even match the problem that we're dealing with. You pray, nothing changes. You keep serving, no one notices. You make right choices, it does not immediately fix anything. It can feel like you're just hauling water back and forth filling water jars. But in John chapter 2, the only people who see the glory of Jesus are the ones who are obeying Jesus. And today, we need to do the same. We need to do what Jesus says, even if it feels small, even if it feels unrelated, even if it feels unnoticed, even if we don't understand why, obedience is what we always do when we want to walk closely with the Lord and see his glory. I hope that helps you from the sermon yesterday when God goes to a party, John chapter 2. Get your Bible now. Let's think about the Gospel of Mark. I need to be careful how much I want to say about this chapter, or the podcast will run right into Tuesday's reading. Big, big chapter. A couple of things here as we get underway in Mark 14. Remember, for Christians, the thing that is the hardest to explain is Jesus dying on the cross. Jesus is executed as a criminal. How do you possibly tell people that guy is actually the Messiah? And while that is an embarrassing and awkward kind of thing for Christians to try to explain, it also must have been really hard for Mark to write about because the cross is really, really hard. And I do think we don't pay enough attention to how hard this is on Jesus. We almost assume that because he came to do this and knew all along that he would do this, absolutely it's true, that he just is whistling on his way to the cross. It's all great, this is what I came to do. It's terrible. It's terrible in ways beyond anything that we could ever even begin to understand. And of course, the other big key here that I would want to highlight is that Jesus is utterly in control throughout everything. Everything that happens, Jesus is in control. He is the master of everything. There is an anointing here in Bethany, and probably the most important thing to say here is that this is not not the anointing of Luke chapter 7. It is the anointing that John covers in John chapter 12 and tells us he tells us that that is Mary, but that is not here in Mark. It is a monster gift. 300 denarii is nearly a year's worth of wages. You think about a bottle of perfume that cost nearly a year worth of your salary. How about that? And I have paid a lot of attention to she has done what she could, verse eight. But probably where I need to pay attention, where Mark wants us to pay attention, is at the end of verse eight, she's anointed my body beforehand for burial. Mark is getting the reader ready for the death of Jesus. And this woman gets it. Nobody else seems to get it. Gets it. Is that that's not great grammar? Nobody else seems to get it. More coffee is the answer to that. Hold on a minute here. Let's get some coffee going. It seems to me that Mary listens a lot. Luke chapter 10 tells us that. Or maybe maybe Jesus says she's done something unten unintentional, but just very, very right. But everybody else can't imagine Jesus dying. And Jesus says, You need to get me ready because I am going to die. And if you can't imagine Jesus dying, you certainly cannot imagine one of the inner circle, one of the twelve in verses ten and eleven betraying Jesus. That is hard to take. And so we move down into the Passover, down to about verse 17, and Jesus is the prophet again, and Judas must have just been absolutely thunderstruck. Jesus knows everything, he is in control of everything. And while this is unthinkable to the other apostles, Jesus is trying to get the disciples ready, and yes, he is giving Judas a chance to stop and not do that. Then in verses 22 to 25, we have the institution of the Lord's Supper. But of course, that's not really the point here. Um it is the institution of the Lord's Supper, and we can read that text at the table. It certainly works, and Paul makes use of that. But I think here what Mark is really driving at is the purpose and meaning of the death of Jesus. One writer said, What do Jesus' statements, this is my body, this is my blood, imply. It means the blood of sacrificial animals being poured out by the priest on the altar as a sin offering to atone for the sins of the people. And so when Jesus makes these statements, he is saying his death is a new sacrifice being offered to God. And that, I believe, is exactly what's happening here, and what Jesus is trying to get his disciples and us as well to understand. Jesus makes his way to Gethsemane after they sing a hymn, verse 26, that's probably Psalm 118. There are hymns that were traditionally sung at the Passover, and that would be the last of those. So Jesus goes to Gethsemane, that's outside the gates of Jerusalem and across the Kidron Valley. Depending upon where the Last Supper is being observed, it might be quite a walk. And one of the things that you get, if you get the opportunity, if you're blessed, to be able to go to Israel, as Dean and I were, is you get to see how far some of these distances are. You don't really think about that when you're reading the text, but it's a long way from Gethsemane, for example, to the high priest house and then to the Sanhedrin trial. And when you're standing in Jerusalem, you can look across the Kidron Valley and you can see where Gethsemane is because there's a big Russian Orthodox church there that has those big golden onion spires on it. And so you can see, wow, that is a hike. That is a long, long walk. Please be mindful, Jesus is up all night here and being drug around here and drug around there and being mistreated in a terrible way. And on top of that, he's having to walk a long ways. He probably already has walked a long ways just to get to Gethsemane. He is arrested there. And immediately, verse 43, while he was speaking, Judas comes. So there's immediately again, verse 45, immediately or at once he kisses him. Just terrible betrayal on Judas' part, unthinkable betrayal on Judas' part. And then we get this little note in 51 and 52 that there was a young man who gets grabbed. They're just grabbing everybody they can grab, and he just leaves his toga, his linen cloth in their hands, and runs off naked. And that's pretty odd. That's just pretty odd. And that's probably Mark. That's probably Mark with a little biographical note right there. The culmination of all of these things in Mark chapter 14 then comes in the trial before the high priest, verse 53, he's led to the high priest. And here Jesus gets the opportunity, verse 60. Hey, what what what's going on? Are you are are you gonna say anything? And this is the big moment because the enemies of Jesus can't even get their story straight. The whole thing is starting to fall apart because it's just a big sham. This is a kangaroo court. And so the high priest says, Okay, okay, if 61, let's just cut to the chase. How about it? Are are you the Christ, the Son of the Blessed? And this is it. Jesus just mumbles and says, Oh, I don't know how you got that thinking, I'm certainly not that guy. I don't know. Then what would happen is the high priest would say, Get this guy out of here. Maybe give him a beating. He's obviously some kind of troublemaker, but he's not the Messiah and he's not a threat. And Jesus says, I am. I am. And you'll see the Son of Man see at the right hand of power coming with the clouds of heaven. That's Psalm 110 and Daniel 7 put together. Those two biblical texts taken together, answer the question, Are you the Messiah? And the answer is yes. I am the Messiah. You will see me vindicated. You will see me vindicated. My vindication means I share the very throne of the God of Israel. And that, of course, seals the deal. Alongside of this, we simultaneously, at the very moment that Jesus is showing incredible courage and resolve, Peter is just failing. And there's a lot of questions. Why is Peter here? How to get away, how to get out of the garden? But none of that is Mark's point. Mark's not interested in any of that. He's just showing Peter failing in his trials at the same time that Jesus is succeeding in his. That's what we're seeing right here. Verse 51, he began to invoke a curse upon himself. I've seen that passage used to say we should not use profanity. He's not using profanity there. He's calling down a curse upon himself. May I be struck dead if I am lying. That's the reading. Wow, 72 verses. That is the reading for Monday. Mark 14 is our reading today. It is Tuesday. It is Tuesday, and our reading today is Mark chapter 15. The reading for Tuesday, Mark 15. It's not a Zoom call night, folks, from West Side. The elders meet on the first Tuesday of the month, so there'll be no Zoom call this evening. Let's get busy and work on this text. First of all, Mark starts with the deliverance to Pilate here and the trial before him. And there have been various writers who have complained about how this isn't according to protocol and this isn't the way things are supposed to go. And I would remind everybody that Roman governors pretty much did what they wanted. There is no protocol for dealing with non-Roman citizens. And as we read down through this, just watch Pilate play them. Verse 9. Do you want me to release for you the king of the Jews? He's putting them deliberately between a rock and a hard place. You want this Jesus, or do you want Barabbas? And the deal with Barabbas is while the crowd may have wanted Barabbas, the Sanhedrin councilmen most certainly do not want Barabbas. Barabbas is a troublemaker. And the Sanhedrin Council, they're in a tenuous position. They serve at the whim of the Roman government. They're the liaison between the Roman government and the people. And if there are all kinds of problems, the Romans will not hesitate to dissolve the Sanhedrin Council and appoint a military procurator who will directly take charge of the province. So Barabbas on the run is not a great plan. Not a great plan at all, but they're going with it because they hate Jesus so very, very much. And I should say a word here, verse 9, about King of the Jews. Watch, King of the Jews is the title used six times here by Mark. He is pushing that without any question. The other issue, the other theme that Mark is pushing is mocking, humiliation, all kinds of ridicule. Jesus is outrageously humiliated at every turn. The soldiers mistreat him, people heap abuse upon him. It's just terrible. And all of that reinforces how awful it is to die for the sins of the world. If Roman Christians were embarrassed to say that their Messiah had been executed by the state, Mark doesn't duck any of that. He embraces the humiliation and emphasizes it because no human king would put up with this. No human king would be treated like this, but Jesus is relentlessly mocked throughout all of this, and he endures it with calm and meekness. And some of that mocking starts with the soldiers. You can see soldiers here they are on assignment in this difficult Judean province where sometimes zealots murder soldiers, everybody hates them and mistreats them. We've had all of that we need. Here's a Jew that we can kick around a little bit, and we'll show him what we think of him. So Jesus is terribly treated here. Then on verse 21 to 24, we get the actual crucifixion, and you will notice that there's not a lot of description about that, because first century readers didn't need a description of crucifixion. They saw that, they saw that way too often. What they needed is what we still need. We need to see how terrible the suffering of the Christ really was. And so Mark shows us that Jesus is not only enduring physical agony, he is enduring the mental agony of being on the cross for you and for me. And verse 23 may say that they're offering him a drug, or it may be a cruel joke that they offer him some wine, and then it's got this myrrh in it which would make it taste terrible. Ha ha ha ha! That may be part of the ridicule that's going on. And once again we get King of the Jews in verse 26. And even the two robbers, they are being crucified with him, one on each side, and everybody is just mocking Jesus. People walking by, mocking Jesus, chief priests and scribes, mocking Jesus. Let the Christ, the King of Israel, verse 32, come down now. The irony, of course, is he absolutely could come down, but he does not. He stays on the cross for you and for me. The sixth hour here, verse 33, about 9 o'clock in the morning. Ninth hour is about noon. So Jesus is on the cross about three hours, and Mark is emphasizing a couple of distinctive signs. The darkness, Jesus' shout, the sign of the temple, and the statement that the centurion makes. So Jesus cries out, Eloi, Eloi, Lama Sabakhanai, verse 34, my God, my God, why have you forsaken me? I dealt with that in March QA. March QA, go back and listen to that. If you have questions about what Jesus means here, I think it is part of the mocking that is going on that fits the context of Mark. The veil of the temple is rent in two, verse 38, from top to bottom. And the book of Hebrews interprets that as a very symbolic action. And the chapter then closes with two very unlikely pictures. One is of women, and this absolutely does not belong in the Gospels if it's made up, because women are worthless as witnesses. They were not allowed to testify in court. So if you're trying to prove that this made-up story is real, you would certainly not put women in the story. They don't do you any good. The other big deal here is Joseph of Arimathea, verse 43, and we get courage out of Joseph in contrast to Pilate's cowardice. Joseph shows courage, Pilate does not. That's a lot of material to summarize. I think this material is best read and prayed over as we each individually think about the price Jesus paid for our sins. Part of that was the horrible mocking, the mental agony Jesus is undergoing on the cross. The reading for Tuesday, Mark 15. It's Wednesday. It's Wednesday, and we have reached the end of the Gospel of Mark. Our reading for Wednesday is Mark chapter 16. There's lots to deal with here, but I'll just try to work with the major questions that people have about the text. First and foremost, everybody looking in Mark chapter 16 can see some kind of brackets, something going on starting in verse after verse 8, starting in verse 9. My ESV has in big letters, some of the earliest manuscripts do not include verses 9 to 20. What about that? Well, I would remind you that our translators putting something in italics or in brackets or in a marginal note or at the bottom of the page, that's not a bad thing. Sometimes people get all been out of shape about this sort of stuff, but remember, remember, if somebody added to the Bible, we would want to know that. So we should be thankful for the translators recognizing that they don't have total confidence in this material being Bible. I want to know that. Then I can study the evidence and make my own decision about that. And the case against these verses is not exactly a weak one. They are missing from two of our best manuscripts, the Vaticanus and the Cyanaticus manuscripts, and there are some early church fathers who don't seem to know about these verses or quote them, and they do contain some new words and some new vocabulary that Mark has not used before. I do think the vocabulary argument is often way overplayed, but that does make a case that this is not part of the original Gospel of Mark. Having said that, I will tell you, in my estimation, it is absolutely part of the Gospel of Mark. There are several translations of the New Testament, the Ethiopic, Egyptian, Old Italic, and several others, a Coptic translation that do contain it, and those are older than the Vaticanus and the Sionaticus. Now, they're not in Greek, but they are very old translations, and there are quotations from, for example, Irenaeus and others who are quoting this section. Maybe most decisively, look at how Mark's gospel ends if you take it out. It ends with everybody being afraid. In fact, the last word of the gospel in Greek would literally be the word for. I don't think that's the ending Mark is planning, and I don't think that is what Mark is going for. So as you read through these accounts, notice that the time for secrecy, verse 7, is over. Before telling is disobedience, now not telling is disobedience. Go and tell. And how significant is it, verse 7, and Peter. And Peter. Peter is being restored. He will become the apostle Peter that we know of and love so much in the book of Acts. There's more appearances here, and there is something to be said for harmonizing all the appearances, but that I like just letting Mark work with what he has here as he's setting people, it's setting up what's going on here, and he clearly is saying that there are people who don't believe. Verse 11, they wouldn't believe it. Verse 13, they didn't believe it. And so verse 14, there's a rebuke for unbelief, and there's a discussion here about what believers do. So a couple of things here. Question about is Mark 16, 16 part of the Bible? And then there's always the question about serpents in verse 18. I'll say something about that in just a moment. But let me deal with 16, 16. Whoever believes in his baptized will be saved, whoever does not believe will be condemned. That passage is such a plain statement of the importance of baptism that people have to really work to get around what's going on there. If if you were at the county fair and there was some kind of giveaway there, it said, he who fills out the form and signs it will receive a million dollars. There would be there would be a long line of people who were getting their million dollars, and nobody would come up to the front with the form and say, you know, all I'm gonna do is fill it out. I'm not gonna sign it. I'll just fill it out and I want the million dollars. He who fills it out and signs it receives the money. So the objection is always, it doesn't say whoever doesn't believe and is not baptized won't be saved. But does it have to? Mark's consistent emphasis here in this text is what? People who don't believe. If you don't believe, you classify yourself with those standing outside the resurrection who are refusing Jesus, who need to be rebuked in verse 14. And of course, people who don't believe won't be baptized. Why would they be baptized? That'd be silly, that'd be nonsense. They don't believe. They're creating a third group that Jesus doesn't know anything about. Jesus knows about two kinds of people. There's believers who get baptized and they're saved. And there's unbelievers who, of course, are not baptized. And they're lost. But now somebody comes along and says, I want to be a believer who won't get baptized, but I still want to be saved. Jesus doesn't say anything about that. There's no third group. If you believe, you're baptized and you will be saved. If you aren't baptized, apparently you didn't believe, and you will be lost. What about the serpents in verse 18? What about that? And the reality, of course, is we'll see tons of this over in the book of Acts because the Messiah's preachers, his ambassadors, will need to present credentials. There are a lot of false messiahs during this time. Hey, how do we believe you guys? They will do these signs. These signs will accompany those who believe. Verse 20, it will confirm the message. That's what signs do in the New Testament age. And I should expect that if these are the only verses that we ever read on this, we might well conclude that we should expect such signs to continue today. But it's not. It's not. Go read Acts 8. There are people who are baptized, but Philip could not pass the power on to do miraculous signs to them. They needed an apostle to come down and help them out. In 1 Corinthians 13, there's the promise that when the New Testament is completed, the need for signs to confirm the message would be done away with. So today we confirm the message of God by pointing to the Bible. We don't need those signs now, but they did not have the completed scriptures, and so they certainly did need them. And the book of Acts records several illustrations of exactly what Mark is talking about here. Hope that's helpful to you as we conclude this wonderful, wonderful gospel, the reading for Wednesday, Mark 16. Welcome to Thursday. Welcome to Thursday. And today we're reading in the book of Colossians. Our reading for Thursday is Colossians chapter 1. I'll give you a little background here on the city of Colossae. It has not been excavated, and so that limits the knowledge that we have. It's about a hundred miles east of Ephesus, and it is a city that is in decline when Paul writes to it. One of the major trade routes had been moved, and it is now passing through Laodicea, and Colossae begins to decline as it has been bypassed. In fact, there was an earthquake in this area sometime in the early 60s, and Laodicea quickly recovered and rebuilt. We're not certain that Colossae did quite as well. Does it seem like Paul started this church? Notice in chapter 2 and verse 1, he talks about people who've not seen his face, probably founded then by Epaphras out of Paul's missionary tour in Ephesus in Acts chapter 19. Epaphras is a native of Colossae, and he may have been in Ephesus, became a Christian, and brought the gospel to his hometown. There are lots of allusions here to the non-Christian past in the readers, and it seems like most of them are Gentile converts. As we read through that, watch for some of that. And there is some issue going on here. That's what we need to think about and focus on when we're reading in Colossians. Remember, Paul's works, his epistles, are all occasional letters. What that means is they are written to deal with an occasion, a circumstance, a situation. Sometimes people think Paul didn't have anything better to do, so he just grabbed some papyrus and started jotting things down. No, he writes because something terrible is going on, something is happening, or he needs something. There is an occasion. Well, Mark, what is the occasion? The answer to that is no one knows. There's some sort of false teaching, some sort of heresy going on here. It seems to involve some pagan ideas. Notice chapter 2, verse 8, philosophy, the idea of true spirituality. But there also seems to be an element of Judaism in this, but no one knows. That is the great mystery of Colossians and scholars, Colossians. Wow, what's the answer to that? Yeah, that's right. More coffee. Let me get some coffee here. Nobody is entirely certain, and nobody has one bucket that fits everything that's going on in Colossians neatly into this. Oh, this is this Gnostic teaching or this Jewish teaching. And in fact, we're only hearing one side of the conversation, which may be what the false teachers are saying, or it may be what Paul says about them. So it is very difficult to get a handle on what's going on here, but that doesn't mean that we can't make use of the book of Colossians. The key here is the supremacy of Jesus Christ. And the idea is Christ is all you need. Now think about that hymn. Christ Jesus is all you need. The Colossians are being sold a bill of goods. There's something else happening, something else that you need to add to your Christianity if you want to be a super Christian, if you want to be a real Christian. Paul says that's nonsense. You have everything you need in Christ. And he does begin, 1-1, as an apostle, probably writing from Rome when in prison. Notice chapter 4, verse 18. This would make this out of late epistle, 6062 A.D., somewhere around in there. And there's a long sentence, 3 to 14, 3 to 8 is just one sentence in Greek, and then there's another long sentence in Greek, 9 to 14, where Paul's just blowing and going. I love that he emphasizes Thanksgiving, verse 3, verse 12. That's a big emphasis in the book of Colossians. And he does not pray haphazardly. He prays with planning, and he is thanking God for the good things that are going on there. He is praying for some things that the Lord will do. He is thankful for the kingdom, verse 13. Notice the kingdom is presently in existence. It's not something that will come after the rapture, and then there'll be a thousand-year reign in Jerusalem. No, there will not. We are in the kingdom right now. The chapter then contains a hymn to Jesus. Verses 15 to 20 have a rhythm to them, even in English, that says this isn't just Paul writing, it's a hymn. This is something that the New Testament church sang. And of course, the idea of firstborn causes some people some difficulties, but that's not always about sequence. Joseph, for example, gets treated as a firstborn. He's not first in order. He is being treated as the preeminent one in the family. That is one of the reasons why his brothers hate him. Jesus is the preeminent one, and in him all things, verse 17, hold together. We need to think more about that. Jesus is the glue that is holding on, holding everything all put together. He holds the universe together. The Greek term here means to continue, to endure. Without Jesus, everything would simply disintegrate. And notice how the hymn, when it's applied in verse 21, seems best, verses 21 to 23, it seems best to meet those Gentiles. This is you, this is where you are. And then verses 24 and 25, Paul talks about his ministry to these brethren and what they need. The expression here, filling up what is lacking in Christ's afflictions, that's difficult. What exactly does Paul mean by that? Work on that, think about that. He may have some idea here that in a sense, as we suffer like Christ suffered, that we are completing all the things because we are the body of Christ. And Paul does love the idea of mystery. That's something that we cannot know without a revelation from God. And please see verse 28, that part of good preaching and teaching is warning. Warning. That kind of preaching is not popular. And honestly, I don't like to do that kind of preaching. I would like to get up and talk about heaven every week. But there needs to be warning, warning about error. Colossians chapter 2 will bring that warning in front of the Colossians and us as we read it tomorrow. But our reading for Thursday, Colossians chapter 1. It's Friday. We made it to another week. It's Friday. And today we're reading the second chapter of Colossians. Colossians chapter 2 is the reading for Friday. This breaks into a couple of pieces. First, there's a warning about being deceived, and then there's discussion again about the preeminence of Jesus in verses 6 to 15. The warning is verses 1 to 5. And then there is clear teaching, a warning here about the heresy that's going on, the Colossian heresy, verses 16 to 23. Paul is not idle when he's in prison. Notice that. Everything, all that you need is found in Christ. And again, verse 7, there's the Thanksgiving theme that's so common in the book of Colossians. And once again, we get back to that hymn from chapter 1. For example, verse 19, now in verse 9, chapter 2, verse 9, in him the whole fullness of deity dwells bodily. Jesus is completely and totally deity. And then verse 10, you have been filled in him. So the idea here is just as Jesus is completely filled, God's fullness bodily in the church, Christ's body, Christians find fullness in him, in Jesus. So we need to put off the body of the flesh, which we did in baptism, verses 11 and 12. And this is one of the greatest statements about baptism in all of the Bible, and it just absolutely demolishes this argument that we can't be baptized because that is a work. Paul says it is a work. It's the powerful working of God. When a person is baptized, they're not doing anything. In fact, a person is passive. They are baptized. They don't do the baptizing. I do the baptizing, or one of our shepherds does the baptizing, or maybe their dad does the baptizing. A person is baptized, and the work that's going on there, the forgiveness of sins, the washing away of sins, that's the working of God. God is the one who does that. Then the chapter has this business about the Colossian heresy, verses 16 to 23. The philosophy that he was talking about in verse 8, this empty philosophy, is now described, although, as I said yesterday, we don't know everything about it. The festivals and celebrations and Sabbaths in verses 16 and that seems to sound very Jewish, but some of the other stuff doesn't seem like it's very Jewish at all. Verse 18, you have asceticism and the worship of angels. Is that Jewish? Where is that coming from? The verse seems to refer, these verses seem to refer, one writer says, to mystical, esoteric spiritual experiences that are only available to a few, that will take you to a higher level of relationship. This really is, I think that's an outstanding way of understanding this. This is the mysterious more. Some people are not satisfied with the scriptures. They want more. They want to feel something. Or they want to feel like they're better than everybody else because they know something. Oh, my deeper study. You people down there, the rabble, you don't know what I know. Paul says none of that is helpful. That's not working. That's not healthy. That's not good. Don't get caught up in that. Instead, stay with Christ. In Jesus Christ, you have all you need. That's Colossians 2. That's the reading for Friday. Well, that's the podcast for the week. Thank you so much for listening. I can't tell you, can't tell you how much I enjoy pouring a cup of coffee, sitting down with the Bible, working through the text, knowing that this is going to help us all as we read our Bibles on a regular basis, staying in the Word of God, some time spent thinking about yesterday's sermon so we can integrate that more fully into our lives. Just, just love it. Just love it. Well, I'm Mark Roberts, and I want to go to heaven, and I want you to come too. I'll see you on Monday with a cup of coffee.

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Thanks for listening to the Westside Church of Christ podcast, Monday Morning Coffee with Mark. For more information about Westside, you can connect with us through our website, just Christians.com, and our Facebook page. Our music is from Upbeat.io. That's Upbeat with two P's, U-P-P-B-E-A-T, where creators can get free music. Please share our podcast with others, and we look forward to seeing you again with a cup of coffee, of course, on next Monday.