Did Jesus Make a Mistakes?  (Luke 9:27-36)

Imagine sitting in your home the living room and let's say you were reading the gospel of Luke and as you read you came to a verse, and you said to yourself wow did the bible have a mistake in it. I mean he just said something it couldn't possibly be true. Does the bible ever do the, did the Lord ever do that. I mean he made a prediction the time of which is already passed and what he said didn't appear to happen. Did the Lord make a mistake?

I think if you were just reading the Bible without any contextual or spiritual background  kind of background that might be your experience so I want to ask a question today an attempt to answer it did the Lord make any mistakes when he said some og the thing he said?

To examine that today we are going to turn to Luke Chapter 9 Luke Chapter 9 where I'm going to be reading with verse 27 

27 “Truly I tell you, some who are standing here will not taste death before they see the kingdom of God.”

The Transfiguration.

Ok stop right there, now that's the sort of statement I'm talking about, just think about that for a minute.

The phrase "taste death" seems to suggest that some present will not die before they witness the Kingdom of God. At first glance, this might appear to be a mistake since the Kingdom of God is traditionally associated with Christ's second coming and the establishment of His reign on Earth, an event yet to occur. Commentators have proposed various explanations for this apparent discrepancy, offering five distinct interpretations.

One viewpoint suggests that Jesus is referring to the resurrection, implying that some of the individuals present will witness this event before their own demise. However, the connection between the resurrection and the Kingdom of God isn't entirely clear. 

Another interpretation proposes that Jesus is alluding to His ascension, suggesting that those present will see Him ascend. To heaven However, interpreting the ascension as the arrival of the Kingdom of God raises some difficult questions.

A third explanation links the statement to the day of Pentecost and the arrival of the Holy Spirit. This interpretation suggests that the Holy Spirit's coming does not just provides a glimpse of the Kingdom of God but is the whole thing on the surface offering a plausible connection, but for me kind of replaces the return of Christ with the establishment of the church. 

A fourth perspective suggests that it pertains to the destruction of Jerusalem in 70 AD by the Roman general Titus. However, relating the Kingdom of God to such a negative event like the fall of Jerusalem seems counter-intuitive to me.

The final interpretation proposes that the statement is just a mistake made by Jesus, asserting that it didn't come to pass.

Yet, there's another perspective you can take when you connects this verse with the verses that follow linking this opening verse 27 with what follows in verses 28-36.

Approaching it this way I believe give us a much more comprehensive understanding of what is really going on here.

28 About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. 29 As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. 31 They spoke about his departure, which he was about to bring to fulfilment at Jerusalem. 32 Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. 33 As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.)

34 While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” 36 When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen.

(Luke 9: 28-36)

This divine manifestation is commonly known as the transfiguration. The connection between Jesus' statement in verse 27 and the subsequent transfiguration is explicitly established by the phrase "eight days after." 

Therefore, it seems clear to me  that the transfiguration is the fulfilment of the prediction in verse 27.

Verse 28 states that about a week after Jesus made these statements, he took Peter, John, and James up to a mountain to pray. To provide some technical details, the commonly suggested mountain is Mount Tabor. However, there's a discrepancy as some argue that Mount Tabor housed a city or an army garrison. Another possibility is Mount Hermon, situated on the way to Caesarea Philippi, a Gentile location, with a significant elevation. Regardless, they ascended to a mountain for prayer.

It's crucial to note that, at this point, the disciples were asleep, although it becomes explicit in verse 32. The disciples slept through some, if not all, of the events that unfolded during verses 29, 30, and 31.

Verse 29 describes what Bible teachers commonly refer to as the transfiguration, where the divine nature of Jesus radiated through his human form. 

Verse 30 states that while Jesus prayed, his face transformed, and his clothes became intensely white. This indicates a supernatural occurrence, but the disciples may not have witnessed this until they woke up. 

Continuing to verse 30, it says, "And behold, two men talked with him who were Moses and Elijah, who appeared in glory and spoke of his decease, which he was about to accomplish in Jerusalem."

Now, the disciples are still asleep, and Luke, draws attention to the sudden appearance of Moses and Elijah. Why Moses and Elijah? 

Well, Moses represents the Torah (the first five books of the Bible), signifying the law, while Elijah represents the prophets, portraying the prophetic tradition. 

These guys represent the high point of God biblical revelation up to this point in the history of Israel.

This holds significance because in the New Testament, the combined term "the Law and the Prophets" refers to the entirety of the Old Testament Hebrew scriptures.

This choice is meaningful as the Old Testament, represented by Moses and Elijah, predicted the Messiah's death. In verse 31, it emphasizes that they appeared in glory, linking Jesus' transformation with the prophetic anticipation of his death found in the Old Testament. 

This moment is meant to point to the fact that the law and the prophets foretold, specifically the impending crucifixion of Jesus.

Moving to verse 32 (PPT), it notes that Peter and those with him were heavy with sleep, perhaps implying that they slept through the beginning of these events.

But remember, in verse 31, Moses and Elijah appeared in glory, and in verse 32, it states that they saw his glory. This transition from the appearance of Moses and Elijah in glory to witnessing the glory of Jesus seems to symbolize the fulfilment of the prophecy at the beginning of today’s section in verse 27 about seeing the Kingdom of God. 

The transfiguration, with Jesus transformed into glory and Moses and Elijah appearing in that glory, aligns with the anticipation of the Kingdom.

Now, as Moses and Elijah began to ascend, Peter, in his typical impulsive manner, intervenes, suggesting they build three tabernacles – one for Jesus, one for Moses, and one for Elijah. 

It's possible that Peter did not fully understand the situation, and he wanted to make a lasting dwelling for them, reminiscent of the Jewish Feast of Tabernacles celebrated annually.

Here's where it gets interesting – if Moses and Elijah represent the law and the prophets, then Peter, is unwittingly proposing to perpetuate the Old Testament. He essentially says, "Let's keep the law and the prophets, memorise them, if you like." However, Luke clarifies for us that at this point Peter had no real clue about the implications of his suggestion.

This situation underscores a significant teaching in the New Testament – that with the arrival of Christ, we are no longer under the law. 

While some may argue about being under specific aspects of the law, a thorough examination of biblical passages affirms that what is etched in stone, namely the 10 commandments, and the ritual sacrifice are now done away with as the means of atoning for occasion when we break these commandments. . 

Being under the law of Moses versus being under the law of Christ presents a radical difference. Many individuals advocate for adhering to some form of law, whether it be the Mosaic law or a set of man-made rules. However, the distinction between Moses and Christ is marked by a shift from the law to the law of love and grace.

In the Book of Galatians, Peter's inclination to impose certain legal requirements on followers is apparent. Despite Paul's subsequent rebuke, Peter still seen to struggled with the concept years later. 

The crux of the matter lies in understanding that believers are no longer under, specifically the Mosaic law. This doesn't imply a license to commit any wrongdoing but rather a recognition that the 10 commandments are fulfilled in Christ, with love now being the overarching principle.

The New Testament emphasizes the law of Christ, not as a checklist of regulations, but as a call to love one another. 

Truly loving others like Christ loved us naturally leads to righteous living. If you genuinely care for someone, you won't harm them, steal from them, or deceive them. 

Paul articulates this connection in Romans 13, where he asserts that love fulfils the law by working no evil towards a neighbour.

Rather than focusing on a myriad of rules and regulations, the emphasis is  now on the power of the Holy Spirit, and the Word of God, personified by the teachings of Christ and the apostles found in the New Testament.

The law can only make one aware of wrongdoing, identifying our guilt, but grace provides the power to live righteously. Boldly approaching the throne of grace allows believers to seek mercy and grace for times of need.

Returning to the transfiguration event, where Peter, John, and James witnessed the glory of Jesus, their later firsthand accounts corroborate this experience. 

In John 1:14, John explicitly states that they beheld the glory of Jesus.

Additionally, in 2 Peter 1:16, Peter asserts that they were eyewitnesses of His Majesty, further affirming the authenticity of the transfiguration.

These passages provide substantial evidence supporting the interpretation of the transfiguration as a glimpse into the coming Kingdom of God

The prophecy in our opening verse today Luke 9:27, where Jesus states that, “some will not die until they see the Kingdom of God, finds its fulfilment I believe in the transfiguration that immediately. 

Those disciples, on that day, Peter, James, and John; witnessed the glory of Jesus on the holy mountain, when Moses and Elijah appeared. 

The voice from heaven affirming Jesus as the beloved Son confirms this.

This transfiguration served as a foretaste of the Kingdom of God, demonstrating that Jesus did not make a mistake or misprophect when he said what he said at the beginning of this passage.

Examining the mistakes made by Peter and the apostles, one can easly  draw parallels with how people misunderstand the crucifixion and the first coming of Jesus in the same way today.

While many may acknowledge Jesus' death, some erroneously believe they need to earn their way to heaven. Not understanding that the crucifixion means recognizing that Jesus paid the full price for sins on the cross, and salvation is now received by simply trusting in that finished work.

The disciples' mistake of sleeping through the conversation between Moses, Elijah, and Jesus also serves as a metaphor for Christians who are spiritually asleep, missing crucial spiritual truths. 

While some may understand the significance of the first coming, there is a widespread lack of awareness or understanding regarding the second coming of Christ. 

The overarching message of the passage emphasizes not only the crucifixion but also the anticipation of Jesus' return and the establishment of His Kingdom.

I submit to you that there are Christians still today who make the big mistake about sleeping through spiritual truths. 

Now while the truth of the crucifixion here is clearly discussed, the overall overarching point of this passage is that is that Jesus is coming back one day and some people are asleep to that fact. 

The urgency of waking up to the reality of Jesus' imminent return is emphasized here for us. Christians will stand before God and give an account of their lives one day. The seriousness of being judged for every idle word is highlighted, underscoring the importance of paying attention to what God truly desires – understanding and following His Son's teachings.

The idea that some may be spiritually asleep suggesting a state where people may be spiritually lethargic and not fully engaged with the significance of Christ's return. 

The is a wake up call for all of us. It is imperative, otherwise we might be missing out on crucial spiritual truths or ignoring the impending times to come.

This type of spiritual lethargy can lead to a refusal to engage with the Bible when it challenges us, when it seems to be saying something that takes us outside our comfort zone and beyond any preconceived notions we might have. 

It is important to understand that life's challenges, sorrows, and unsolvable problems are meant sometimes to serve as wake-up calls, prompting individuals to reevaluate their spiritual state and sensitivity to God's leading.

A broken heart or a sense of need can awaken spiritual awareness of our need to rely on God. Overcoming insurmountable problems and facing unanswerable questions are in fact opportunities for growth and heightened spiritual sensitivity. 

I encourage every one of you listening to what this passage says today to recognize and respond to these wake-up calls, acknowledging that some challenges may be beyond our strength but still serve as reminders of our dependence on God.

And I hope this passage reminds all of us that we need to wake up to a sense of our need for the Lord and the fact that your are becoming real again for all of us in the future and be thankful for that and how it can deliverer us from sin by living in the light of it.