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Matthew 16:28
Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

Mark 9:1
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

John 14:2
In my Father's house are many mansions: ifit were notso, I would have told you. I go to prepare a place for you.

some.

John 21:22,23
Jesus saith unto him, If I will that he tarry till I come, whatis that to thee? follow thou me…

taste.

Luke 2:26
And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

John 8:51,52,59
Verily, verily, I say unto you, If a man keep my saying, he shall never see death…

Hebrews 2:9
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

see.

Luke 22:18
For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

Mark 14:25
Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

some who are standing here
Jesus is addressing His disciples and possibly a larger group of followers. This phrase suggests that the statement is directed to a specific audience present at that moment. It implies that not all, but some of those present will experience what Jesus is about to describe. This creates anticipation and curiosity about who among them will witness the forthcoming event.

will not taste death
The expression "taste death" is a metaphor for experiencing death. It is a common Semitic idiom found in both biblical and extra-biblical literature. This phrase suggests that the event Jesus is referring to will occur within the lifetime of some of His listeners, indicating an imminent fulfillment.

before they see the kingdom of God.
The "kingdom of God" is a central theme in Jesus' teaching, representing God's sovereign rule and the fulfillment of His redemptive purposes. In this context, it likely refers to a significant manifestation of God's kingdom. This could be interpreted as the Transfiguration (which follows shortly in the narrative), the resurrection and ascension of Jesus, the coming of the Holy Spirit at Pentecost, or the spread of the Gospel and establishment of the Church. Each of these events represents a different aspect of the kingdom's arrival and expansion. The phrase suggests a visible and transformative experience of God's power and presence.

Jesus prefaces His statement with a phrase that signals absolute reliability.

• He often uses similar wording to underscore certainty (John 6:47, “Truly, truly, I tell you…”).

• By affirming, “I tell you truly,” He invites every listener to accept the forthcoming promise without hesitation.

• Scripture presents Christ as “the Amen, the faithful and true Witness” (Revelation 3:14), guaranteeing that every word is dependable.

The promise is directed to a specific group in Jesus’ immediate audience.

•Matthew 16:28 andMark 9:1 record the same statement, showing the Synoptic agreement.

• In context, Jesus is speaking to the Twelve and possibly a wider circle of disciples (Luke 9:18 – 27).

• Peter, James, and John soon fit this description when they accompany Jesus up the mountain (Luke 9:28-36).

Jesus declares that physical death will not intervene before the prophecy is fulfilled for those particular hearers.

• “Taste death” is used elsewhere to describe literal, bodily death (Hebrews 2:9).

• The statement cannot be spiritualized away; it pledges a real, near-term fulfillment for living people.

• This aligns with Christ’s earlier assurances that “not one word has failed” of God’s promises (Joshua 23:14, echoed in1 Kings 8:56).

The question becomes: what event lets living disciples actually see the kingdom?

• The immediate narrative answers: six days later (Matthew says “six,” Luke “about eight,” showing inclusive counting) Jesus is transfigured (Luke 9:28-36).

– Peter, James, and John witness Jesus’ glory, Moses and Elijah’s appearance, and the Father’s voice—an unmistakable preview of the kingdom’s power (2 Peter 1:16-18).

• They also observe the resurrected Christ (Luke 24:36-43) and the Spirit-empowered birth of the church at Pentecost (Acts 2:1-4), further demonstrations of kingdom reality “coming with power” (Mark 9:1).

•Revelation 1:9-20 gives John yet another vision of the reigning Christ, reinforcing that the kingdom is both present in foretaste and future in fullness (Revelation 11:15).

Jesus solemnly promises that certain disciples will remain alive to witness a tangible display of God’s reigning glory. Within days, Peter, James, and John see that promise fulfilled on the Mount of Transfiguration, and in the months ahead they experience additional kingdom manifestations through the Resurrection and Pentecost.Luke 9:27 therefore underscores Christ’s trustworthiness, the literal nearness of the kingdom’s initial unveiling, and the assurance that every word of Scripture will come to pass exactly as spoken.

(1) in the Transfiguration mystery,

(2) in the fall of Jerusalem and destruction of the Jewish state,

see the fulfilment of this great prediction, must be put aside as inadequate, as failing utterly to satisfy any idea of the kingdom of God. Concerning (1), it must be borne in mind that the words were addressed, not only to the disciples, but to a mixed multitude; the expression then, "there besome standing here," etc., would seem to point to more thanthree (Peter, James, and John were alone present at the Transfiguration) who should, while living, see the kingdom of God. Concerning (2), those who were witnesses of the great catastrophe which resulted in the sack of Jerusalem and the ruin of the Jewish polity, can scarcely be said to have looked on the kingdom of God. It was rather a great and terrible judgment; in no way can it fairly be termed the kingdom, or even its herald; it was simply an awful event in the world's story. But surely the Lord's disciples, the holy women, the still larger outer circle of loving followers of Jesus, who were changed by what happened during the forty days which immediately succeeded the Resurrection morning - changed from simple, loving, fearful, doubting men and women, into the brave resistless preachers and teachers of the new faith - the five hundred who gazed on the risen Lord in the Galilaean mountain,- these may in good earnest be said to have seen, while in life, "the kingdom of God." These five hundred, or at all events many of them, after the Resurrection, not only looked on God, but grasped the meaning of the presence and work of God on earth. The secret of the strange resistless power of these men in a hostile world was that their eyes had gazed on some of the sublime glories, and their ears had heard some of the tremendous secrets ofthe kingdom of God.

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