Matthew 16:28; Mark 8:38-9:1; and Luke 9:27 and shall not taste of death.

Some have used these passages in an attempt to say that Jesus was wrong.  That He predicted His Second Coming during the life time of the Apostles.  And that since this did not happen, the Bible cannot be trusted.

Here are the passages:

“Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.” – Matthew 16:28 (LSB)

“For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels. And Jesus was saying to them, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God having come in power.” – Mark 8:38-9:1 (LSB)

“But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God.” – Luke 9:27 (LSB

So, was Jesus mistaken?  No, He was not. While the wording slightly differs (which is expected when you have independent witnesses) the three passages agree on the main statement, “some standing here will not taste death until they see the kingdom”.  The question then arises, what is meant?

[I pause to say that if this were a failed prophecy one would have to wonder why all three Synoptic writers include it. Apparently the writers had no problem including it in their Gospels because they didn’t believe the prophecy failed and were in a much better position in discerning this than are we.]

These passages are excellent examples of how Second Temple Jews understood prophecy from an “already, but not yet” perspective. I cannot overstate how this is essential in discerning Jewish prophecies, and most of the Scriptures are written by and to Jews. The “already, but not yet” theology of these ancient Israelites simply means that a prophecy can have more than one layer of application.  It does not mean that prophetic statements have several interpretations.  It does mean that prophetic statement are rich and deep, and can have more than one application.  These can appear as typology, metaphors, or literal truths that can be applied at different times.  Since the God of Scripture is not a linear Being, but is timeless, we need not to see all prophetic utterances as limited linear truths focused only on one specific event.    

These passages are no exceptions. The audience to which Jesus was speaking in all three Gospel accounts was a Jewish audience.  And therefore, as Second Temple Jews, would have understood them as such.

Therefore,I would like to demonstrate the following:

• Theses passage where already fulfilled (at least twice).
• Some who heard Jesus were alive to see Christ in His Kingdom.
• There is more than one Kingdom.
• Neither Peter nor later Paul believed they would be alive at the Second Advent.

If these things can be established then the passages are true and Jesus was not a false prophet with failed prophecies as skeptics claim.

Context Is Key

All three passages are proceeded in a discourse where Christ speaks of what is expected of His disciples. In Matthew, Jesus tells us that He will build His church and “the gates of Hell will not prevail against it” (Matthew 16:18). He then tells them that He will go to Jerusalem and “suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life” (Matthew 16:21). You find the same in Mark 8:27-33 and Luke 9:18-22. If we are to understand Mark 9:1; Luke 9:27; and Matthew 16:28 we have to accept this context.

We also should note that immediately after all three passages we have the transfiguration:

“And six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain alone by themselves. And He was transfigured before them;” – Mark 9:2 (LSB).

“Now it happened some eight days after these words, that taking along Peter and John and James, He went up on the mountain to pray. And it happened that while He was praying, the appearance of His face became different, and His clothing became white and gleaming.” – Luke 9:28-29 (LSB). [The phrase “some eight days after” is not the same as “eight days after.”  It is an approximate time, or as the KJV reads, “about an eighth day” (also ESV).  The Greek for “some” is ὡσεὶ and means “some” or “about” (Matt. 14: 21; Luke 3:23; Acts 2:41).]

“And six days later Jesus brought with Him Peter and James and John his brother, and led them up on a high mountain by themselves. And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.” – Matthew 17:1-2 (LSB).

Any attempt to distance this event after Jesus says there are some who would see “the kingdom of God come with power” is to remove the verse from its context. Likewise, it is equally wrong to exclude what precedes the verses in question that address discipleship, the Church, and Christ’s predictions of his death and resurrection (which did occur showing he was a true prophet).

At the transfiguration, Jesus is “glorified” just as He is in the book of Revelation, as well as how He is seen in ancient Hebrew visions (Revelation 1:12-18; Daniel 7:13; 10:5-7; Ezekiel 10:9).

“After six days” and “about an eighth day” (KJV) in our system of understanding days would be the seventh day or a week after what precedes. This number should not be overlooked. The “seventh day” in Jewish thought is a time of completion, so the significance is important allowing the reader to know that what follows is a type of the last days when Christ returns to establish His Kingdom, and is why the book of Revelation is filled with the number seven.

In the late first century we have the non-canonical Epistle of Barnabas. It is not Scripture, but it is orthodox in its theology and it allows us a window into the thoughts of first century Jewish Christians. In it we find an interesting passage regarding the seventh day.

It reads:

“Furthermore, it is also written concerning the Sabbath in the ten commandments in which he spoke to Moses on Mount Sinai face to face, ’sanctify also the Lord’s Sabbath with pure hands and a pure heart.” In another place he says, ‘If my sons keep the Sabbath, then I will bestow my mercy on them.’ Concerning the sabbath he speaks at the beginning of creation, ‘God made in six days the works of his hands, and on the seventh day he finished and rested on it and sanctified it.’  Pay attention, children, what ‘he finished in six days’ means.  It says this: that the Lord will make an end of all things in six thousand years for a day with him represents a thousand years.’  And he himself is my witness, saying, ‘Behold, the day of the Lord will be as a thousand years.’  So in six days, that is in six thousand years, everything will be finished.  ‘And he rested on the seventh day.’  This means that when his Son comes he will abolish the time of the lawless one, judge the godless, and change the sun and the moon and the stars.  Then he will indeed rest on the seventh day.”

– Epistle of Barnabas 15:1-5 William Varner translation, The Apostolic Fathers: An Introduction and Translation, p. 204 (I highly recommend this book for documentation and understanding of what the Apostolic Fathers actually wrote and taught.)

From this we learn that there were some first century Christians who believed there were only six thousand years from creation until the coming of the Christ, and that when Christ returns He will reign for a thousand years after “the Lawless One” (Anti-Christ) is defeated. They believed that from Creation until the time of Christ was four thousand years. They also would have believed that there were two thousands years left before the Second Advent. In the Jewish calendar 70 AD (about when Barnabas was written) would have been in the Jewish calendar 3830 AM (Anna Mundi – meaning after creation). The point here is not if Barnabas was correct in his eschatology, but that this passage dismisses the thought that first century Jewish Christians believed Jesus would return within their lifetimes. And, it shows the connection between the seventh day and Christ’s return.

Some have countered by quoting Clement’s epistle to the Corinthians translating Clement as:

“Of a truth, soon and suddenly shall his will be accomplished, as the Scriptures also bear witness saying, ’speedily will he come, and will not tarry’; and ‘the Lord shall suddenly come to his temple, even the Holy One, for whom ye look.’” (1 Clement 23:5).

However, Dr. Varner gives a more accurate translation: 

“Truly his plan will be fulfilled swiftly and suddenly, as the scripture testifies, ‘He will come suddenly and not delay; and the Lord will come suddenly to his temple, the Holy One whom you await.”

1 Clement 23:5, Varner, The Apostolic Fathers: An Introduction and Translation, p. 102

The mistaken application of the translation “soon and suddenly” comes from the Greek ταχὺ and means “quickly” “swiftly” or “by surprise”.  Thus, “swiftly and suddenly” as Dr. Varner translates.  And, since Clement is quoting from Revelation 22:12 we have context concerning ταχὺ and how it is used and means without any delays and suddenly. This fits since it is at the end of Revelation and after the events which the book describes. Regardless, assuming Clement meant Jesus would return within the first century does not fit either the context of Clement’s comments nor the verse from which he quotes. It just means when it happens it will be quick.

The Transfiguration

This does, however, lay a foundation that the transfiguration is a type of the Second Coming. On the seventh day Jesus took Peter, James and John with Him and is “transformed” and revealed in His glory. It does not matter if you or I think the transfiguration wasn’t or was a type of the Second Coming, what does matter is that two of the witnesses of the transformation (Peter and John) thought of it as seeing Christ’s return. Here is what Peter wrote:

“For we did not make known to you the power and coming of our Lord Jesus Christ, following cleverly devised myths, but being eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”— and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. And we have as more sure the prophetic word, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. Know this first of all, that no prophecy of Scripture comes by one’s own interpretation. For no prophecy was ever made by the will of man, but men being moved by the Holy Spirit spoke from God.”

– 2 Peter 1:16-21 (LSB).

Peter says of the transfiguration that it was “the power and coming of our Lord Jesus Christ” and that they were “eyewitnesses of His majesty” when God the Father says, “this is My beloved Son.” Peter calls this prophecy (vs 20-21).

Of course one could argue that 2 Peter was not written by the Apostle Peter, which some scholars and skeptics do argue. But that doesn’t change the fact that the writer connected the transfiguration with prophecy and the coming of Christ.

Likewise, John makes a connection. In the Revelation John’s imagery matches the transfiguration. In both Christ is seen glorified, the voice of God is manifest, and there are witnesses – Moses and Elijah.

Therefore, based on the New Testament, when Jesus says, “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” (Mark 9:1) this is true because James, John, and Peter saw Christ transformed as He will be when He returns. And both Peter and John make this connection.

This would mean that the prophecy Christ gave during the Olivet Discourse to His disciples came to pass the first time seven days after He gave the prophecy. But there was a second time as well – already, but not yet.

The Birth of the Church

Remembering the context of the Discourse, Jesus tells the disciples that He will build a Church and the “gates of Hell shall not prevail against it.” He tells them that He will go to Jerusalem, suffer, and die (which provides for our salvation). Peter objects and says to Christ, “Lord: this shall not be unto thee.” This is where Jesus rebukes Peter in saying, “Get thee behind me, Satan.” It is also in this passage where Peter says of Jesus when asked who people say He is, “Thou art the Christ – the Messiah – the Son of the living God.” This information is key because the text in Mark says: “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” (Mark 9:1). And this is something all of the Apostles saw with the birth of the Church on the Day of Pentecost following the Resurrection and Ascension of Christ (Acts 1-2). Before leaving Christ told the Apostles that they would “receive power after that the Holy Ghost is come upon you” (Acts 1:8). On the Day of Pentecost, when the Apostles and Disciples were gathered together in Jerusalem, “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:2-4). This fulfills what we find in Matthew 16, Mark 8 and Luke 9 with salvation having been accomplished and the Holy Spirit filling the followers of Christ. Thus the kingdom of God came with power just as Christ foretold. This was the second time the passage in question was fulfilled – already, but not yet.

So twice, in the transfiguration and the birth of the Church, the context was fulfilled and the prophecy came to pass. To this we can add, as indicated above, that the Apostle John was given the Revelation of Jesus Christ seeing the end times and the Second Coming of our Lord.

Kingdom of God, Kingdom of Heaven

We find both phrases (Kingdom of God and Kingdom of Heaven) used in the Gospels. They often are used interchangeably with the same parables to explain both. The phrase “kingdom of Heaven” is exclusive to Matthew and only mentioned in his Gospel and is used about 33 times. The other Gospels, and the rest of the New Testament, speak of the”kingdom of God.”

It is true that the Greek word βασιλείαν means kingdom and that it in the New Testament it speaks of the kingdom of which Jesus preached. It is not an exclusive term and is used in Greek to speak of any kingdom. What is of greater importance is if the context is addressing ἡ βασιλεία τοῦ Θεοῦ (the kingdom of God – Luke 17:20) or τὴν βασιλείαν τῶν οὐρανῶν (the kingdom of the heavens – Matthew 18:3). Again, these can be interchangeable in that everyone who is born of God is part of the kingdom of God and the kingdom of Heaven. It is also true that in ancient Jewish culture that sometimes words such as “Heaven” would be used as a substitute for “God”. But we can also draw a distinction.

The Gospel of Matthew mainly focuses on the state of the Jewish people, which is why Matthew spends so much time emphasizing fulfilled Hebrew prophecies regarding the Messiah. The Jewish people were awaiting a literal-physical kingdom where Messiah would reign. It would be when the Kingdom in Heaven comes to the earth. The Greek uses the plural (heavens) to encompass all of creation (the heaven which is the sky, the heaven which is what we call space or the universe, and the heaven which is the abode of God). This, as with so many other things, is yet another example of “already, but not yet.” The King of Heaven, the Lord Jesus Christ, physically came to the earth. When the King is on the earth there is a kingdom (either offered or established). The first Advent of Christ was offering to the people of Israel their King and their Kingdom. But, Christ was rejected and “they crucified the Lord of glory” (1 Corinthians 2:8). 

On the day of Pentecost this is what Peter preaches and is received by the Jewish audience as we see in their response:

“Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.” Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Men, brothers, what should we do?” And Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.” – Acts 2:36-38 (LSB).

The Bible tells us that salvation first was offered to the people of Israel (Romans 1:16). In Acts we find the early Church was a growing Jewish Church. However, something happens in Acts 7. Stephen is preaching and brings a message to the nation of Israel about Israel’s history. Stephen then tells his Jewish audience that they were just as stubborn as many of the people of old, such as those who wondered in the wilderness for 40 years. He then states, “And which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become;” – Acts 7:52 (LSB). The crowd turns on Stephen and stone him. As he is dying he looks into heaven as says, “and he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.” – Acts 7:56 (LSB).

This statement cannot be overlooked. In Acts 2:34 Jesus is “seated” but here He is “standing.” However, we are told in the book of Hebrews that Jesus is currently seated once again (Hebrews 8:1). The significance of this would have been understood by ancient Israelites and Second Temple Period Jews: a king sits to rule, but stands to judge. This is why the Psalmist says, “Arise (stand), O God, judge the earth; for Thou shalt inherit all nations!” (Psalm 82:8). Not only does this verse speak of God standing to judge, but that in so doing He receives “all nations” as His inheritance; which is what we find in the future Millennial Kingdom – the same kingdom the Jews were expecting Messiah to bring at the first Advent, but will be given in the Second Advent.

After this judgement in Acts 7 the emphasis changes from the kingdom offered to Israel to the preaching of salvation to the Gentiles. At the end of Acts 7 we are first introduced to Saul who later becomes Paul. Acts 8 tells of Saul persecuting the Church, of Philip preaching “the Kingdom of God and the name of Jesus Christ” (Acts 8:12) and being led by the Spirit to the Ethiopian eunuch where he tells him of the Messiah and the fulfillment of Isaiah 53. This is followed by Acts 9 where Paul is converted and becomes the Apostle to the Gentiles. So, for now, the Gospel of salvation is a spiritual Gospel to all people (Jews and Gentiles).

This brings us to the “kingdom of God”. Again, the two phrases can have dual application, but the emphasis with the kingdom of God is on a spiritual kingdom. This is why Jesus said to the Pharisees who were looking for a physical kingdom that the kingdom of God does not come with observation (Luke 17:20), that is it is not just the coming physical kingdom but is a spiritual kingdom. That is why Jesus adds, “Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” (Luke 17:21). Since “God is a Spirit, and they who worship Him must worship Him in spirit and truth” (John 4:24) the emphasis with the kingdom of God is a spiritual kingdom within the believer through the salvation we have in Jesus the Messiah. Thus, we await His return when again the King will be physically on the earth in Christ and His kingdom will be established.

Peter, Paul and Living Until the Second Advent

It is true that Paul says “we which are alive and remain until the coming of the Lord” (1 Thessalonians 4:17) could be understood as Paul including himself.  But the “we” can just as easily be applied to living Christians at the return of Christ and not that Paul is claiming that he would be alive at Jesus’ return.  Thus, “we Christians” who are living when the Lord returns.

So did Paul believe Jesus was coming in his lifetime? No, he did not. 

Consider the following:

“For I am already being poured out as a drink offering, and the time of my departure has come.” – 2 Timothy 4:6 (LSB).

“But I am hard-pressed between the two, having the desire to depart and be with Christ, for that is very much better,” – Philippians 1:23 (LSB).

“But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all.” – Philippians 2:17(LSB).

“According to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be magnified in my body, whether by life or by death. For to me, to live is Christ and to die is gain.” – Philippians 1:20-21 (LSB)

Do these sound like the words of a man who is expecting not to die, and that Christ would come within his lifetime? Or do they sound like someone who was willing to die and expected to do so?

What about Peter?  Some seeking to say Peter believed Christ was coming within his lifetime and use 1 Peter 4:7 as a proof-text: “The end of all things is at hand; therefore, be of sound thinking and sober spirit for the purpose of prayer.” (LSB) 

The word for “at hand” (KJV) is ἤγγικεν and is in the Perfect Tense. The Perfect Tense describes an action which is viewed as having been completed in the past, once and for ever. This too speaks of the “already, but not yet”. And it reminds us of John the Baptist who said, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2) using the same Greek word ἤγγικεν and indicates imminency, not immediacy.  The perfect tense used by Peter stresses the certainty of this event – that Christ will absolutely come. It means it could take place at any time. 

Archbishop Richard Trench wrote:

“The Second Advent is possible any day, impossible no day.” 

Dr. John MacArthur notes that:

“A natural reading of the New Testament yields the truth that the early church Jesus’ coming was imminent; that is, that it could happen at any time.  They believed that He could come back for them in their lifetime. For the early church, imminence contained elements both of certainty and uncertainty.  They were certain that Jesus would one day return, but (unlike numerous modern date setters) were uncertain when.  Not knowing when He might return, they wisely lived prepared for and hoping for Jesus to return at any moment.”

– The MacArthur New Testament Commentary: Revelation 1-11

I would also add that “soon” is a very relative word. What is “soon” or “near” or “at hand” for God who is eternal is not the same as how we perceive time – hence what is soon for God may be a long time for us; which agrees with the usage of the Perfect Tense. Therefore, we with Peter can also say that the end of all things is at hand because in Biblical terms we are and have been living in the end times (which began with the first Advent and will end with the Second Advent).

Nevertheless, Peter did not think he would be alive for the Lord’s return. In fact, Peter was told by Christ that he would not be alive at His return but would die (John 21:18-23).

In review the four objectives have been addressed:

• The passage was fulfilled (at least twice) – on the Mount of Transfiguration and the Day of Pentecost .
• There were some who stayed alive to seek Christ in His Kingdom – John saw the Revelation; Peter, James and John saw Christ glorified; all the Apostles and disciples saw the birth of the Church in Acts 2.
• There is more than one Kingdom – a physical kingdom and a spiritual kingdom.
• Neither Paul nor Peter believed they would be alive at the Second Advent – as the above passages testify.