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Welcome to the Sunday sit down 
where it's not Sunday, but we 

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are here to talk about this past
Sunday and this past Sunday. 

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We had Allison with us preaching
and it's always, it's always a 

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privilege to have you back with 
us after you abandoned us last 

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year. 
Allison was on staff for about 7

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years with us. 
And it was just a, I got to work

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with her for a good chunk of 
that time. 

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And it was just a real gift to 
be have her on our staff team. 

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And it's a gift now to have her 
with us, you know, as a part of 

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our church and occasionally when
you were able as, as a guest 

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preacher. 
And so that was you this past 

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week. 
And it's a privilege as always, 

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to have you and to have you with
us. 

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Now to talk through a little bit
more in depth this past week. 

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And so this past week we were 
reading from Luke Chapter 9. 

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And this is sort of you, you 
described it as this turning 

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point, this sort of like this 
climactic moment of Jesus 

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revealing himself in, in many 
ways, right. 

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And, and so I want to take a 
moment and just read it and, and

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just to sort of talk through 
certain parts of it that's we 

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couldn't quite make it into its 
way into the sermon. 

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And there was one question from,
from someone from the church. 

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Very good question. 
And so let me read it though. 

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So this is Luke Chapter 9 
starting at verse 18. 

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Once when Jesus was praying in 
private and his disciples were 

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with him, he asked them, Who do 
the crowds say that I am? 

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They replied. 
Some say John the Baptist, 

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others say Elijah, and still 
others that one of the prophets 

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of long ago has come back to 
life. 

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But what about you, he asks. 
Who do you say I am? 

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Peter answered. 
God's Messiah Jesus strictly 

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warned them not to tell this to 
anyone. 

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And he said the Son of Man must 
suffer many things and be 

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rejected by the elders, the 
chief priests and the teachers 

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of the law, and he must be 
killed and on the third day be 

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raised to life. 
Then he said to them all Whoever

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wants to be my disciple must 
must deny themselves and take up

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their cross daily and follow me 
forever. 

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Wants to save their life will 
lose it, but whoever loses their

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life for me will save it. 
What good is it for someone to 

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gain the whole world and yet 
lose or forfeit their very self?

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Whoever is ashamed of Me, in My 
words, the Son of Man, will be 

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ashamed of them when He comes in
His glory, and in the glory of 

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the Father and of the holy 
angels. 

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Truly I tell you, some who are 
standing here will not taste 

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death before they see the 
Kingdom of God. 

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Just like a light passage, 
right? 

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Yeah, yeah, just a a nice 
summer, nice summer sermon. 

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For sure. 
What was your, what was your 

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processing of of it as you were 
preparing like what was your? 

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Yeah. 
Yeah, it definitely, it felt 

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really weighty. 
It felt loaded. 

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And it did feel like this, this 
really significant moment that 

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it's been building to this. 
There's been all these 

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opportunities for people to 
learn about Jesus, whether 

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that's what he's seeing or 
teaching or observing what he's 

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doing. 
And now he's with his, you know,

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the people that have seen the 
most and been the closest to him

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on the road. 
And he asked this question and. 

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And so, I mean, I kind of joked 
that it was like an exam, but it

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really does feel a bit like you,
in order to understand this 

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passage, I felt like you really 
have to understand what's come 

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before. 
And that's not to say, of 

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course, the spirit can speak 
through wherever we're at with 

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whatever we know. 
But maybe the better way to say 

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it is the more that you know and
understand of the previous nine 

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chapters, the more that this 
will kind of come to life. 

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And and so I think it felt, 
yeah, it felt significant in 

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that. 
And then I think it also just 

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feels really significant because
I think the truth of it is the 

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way that we answer this question
like should actually change 

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everything. 
It should, yeah. 

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And it's one of the reasons why 
I've loved the way that we've 

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been going through this whole 
book, right? 

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That we're able to see the 
threads all the way through like

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it's, it's I just, I, I even 
even just like as in you kind of

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alluded it to it in, in the 
sermon as well. 

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But even, you know, we talked 
about it when we, you and I met 

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up last week, when we looked at 
the examples, you know, when 

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Jesus says, what are the crowd? 
Who do the crowds say I am? 

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And they talk about, you know, 
John the Baptist and Elijah and 

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the prophets of, of old. 
And, and it's like when you, 

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when you remove it from its 
broader context, you're like, 

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OK, well, that makes sense. 
But it makes more sense when you

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look at what was happening just 
a few sections ago, right? 

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And This is why it's so 
beautiful and so good to be able

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just to connect all these dots. 
So, yeah, we're seeing the 

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culmination of something here, 
of all that these disciples have

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been has seeing and doing. 
And now they have this this 

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realization of like, man, this 
this guy is more than we could 

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have ever thought. 
We thought we were just going to

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follow this rabbi around. 
And, and, and we've now come to 

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realize that I think he's more, 
you know. 

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And it's, it's a bit of a unique
moment of the disciples getting 

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it. 
Like I think often, often I 

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appreciate the disciples because
we can relate to them because 

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they're not getting it or 
they're missing it or, and, and 

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I think, I think we'll talk 
probably more about this. 

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I don't think they get 
everything because there's, 

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there's plenty of interactions 
to come where you're like, oh, 

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they really don't fully 
understand. 

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But it is a, a nice moment of 
being like, OK, but they are, 

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they are seeing this, they're 
seeing him for who he is. 

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And that's it's a profound, 
really profound moment. 

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And again, I think when we get 
used to these terms and used to 

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these words, it's easy for us to
gloss over these things but and 

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miss how significant it was that
Peter was able to name him in 

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that way. 
So, yeah, it makes me think of 

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the first question, which is 
Jesus's use of the phrase, you 

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know, you must have to deny 
yourself, take up your cross 

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daily and follow me. 
And that phrase take up your 

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cross. 
There is a, you know, there is a

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cultural phrase. 
It's become codified in culture 

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almost of like, you know, it's 
this is my cross to bear. 

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This is like, you know, usually 
is implying suffering or 

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whatever else, right. 
And so sometimes it's hard to 

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like untangle that from, you 
know, what Jesus is is asking 

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his disciples to do and also 
recognizing that that Jesus 

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talks about being killed, but 
doesn't explicitly mention 

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crucifixion, right. 
And so, you know, how would his 

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disciples, and I know that the 
part of this is going to be 

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speculation a little bit, but I 
think it's worth exploring how 

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it is. 
How would his disciples have 

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understood Jesus using that 
term? 

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Take up your cross daily and 
follow me. 

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Yeah, because as you noted, he 
says that he will be rejected 

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and killed and on the third day 
race, but he doesn't 

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specifically say in that moment,
I'm going to be killed on a 

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cross. 
But in the very next phrase, 

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he's saying, you know, this is 
what's going to happen to the 

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Messiah, the Son of Man. 
And for my followers, you're 

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going to follow basically the 
same path. 

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And in that context, he does. 
They take up their cross daily. 

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Dude. 
I think you could make that 

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leap, but I also don't. 
I don't judge them for not 

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connecting those dots. 
I'm not sure they. 

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Would I don't think. 
Yeah, evidence would suggest it 

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feels like. 
Yeah, yeah. 

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So yeah, it's, I think it's, 
it's hard to know some of what 

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they would have expected. 
I think from my understanding, 

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crucifixion was a known form of 
Roman punishment. 

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And so at least that term, I 
think, would have brought to 

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mind a specific image for them. 
And my understanding is that 

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when you were sentenced to death
by crucifixion, the expectation 

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was that you would carry the 
cross beam to the place where 

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you were going to be crushed 
like that. 

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That was sort of part of the 
sentencing. 

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So there was, I think, some 
language around, again, I think 

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it probably would evoke a 
picture for them. 

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Maybe they had seen other people
who had been sentenced carrying 

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a cross beam and had a picture 
of what that looked like. 

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So I think he's using, as he 
often does, a reference that 

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would have meaning for them. 
But I don't expect them to have 

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yet like, like we're going to 
see. 

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They still are not fully 
expecting all of what's to come.

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And I think maybe part of what's
helpful there is to realize just

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how, um, if shocking is the 
right word or revolutionary what

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he's saying here about the 
Messiah is. 

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And I think maybe that's the OR 
a helpful part. 

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So the idea would have been that
that that the Messiah would come

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in and like they were they were 
under Roman occupation and they 

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were up being oppressed. 
And so there was this idea of 

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like a political revolution and 
political freedom and come in 

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and knock out all the Romans. 
And when he says to them, OK, 

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you know, I'm the Messiah, 
basically, here's what it means 

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to be Messiah. 
That's not what there are 

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thinking. 
Now. 

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There are like when I was 
digging into some of the Old 

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Testament references that talk 
about this anointed one, which 

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is more a Hebrew word, anointed 
one that gets translated as 

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Christ. 
There is reference to the 

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Messiah being killed. 
But again, I don't know that 

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that was the common expectation.
And so I think this idea of him 

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being like this is what it means
to be Messiah, rejected, killed,

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raised. 
Oh, and also, if you're going to

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be my followers, you're gonna 
follow in the same. 

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Yeah, it feels very.