In all the synoptic gospels we see the statement, "There are some standing here who will not taste death before they see the kingdom of God" after the first prophecy on the passion and resurrection and the teaching given to the disciples subsequently. Though there are slight differences in the three gospels regarding these words, they are the same in essentials. Following this statement, it is the transfiguration of Jesus that is described in all the three gospels. It is against this background that the meaning of this statement has to be understood. If anyone is ashamed of Jesus or his words, Jesus will be ashamed of him (Lk 9:26)-it is after this warning statement that the consoling, encouraging words of Jesus are given in the verse that refers to the disciples who will not die before seeing the kingdom of God (Lk 9:27).
 
 

Bible scholars give various interpretations regarding this problematic statement.
 
 

Some view this saying as reflecting the belief in the early Church that the end of the world is imminent, and that with the second advent of Christ his kingdom and justice will be fully established in this world. This opinion does not seem correct. Jesus himself states that no one but the Father knows about the end of the world (Mk 13:32;Mt 24:36). Since we do not know about that time we should be always alert and watchful. The Master of the household (the Lord) can, at any time, come as judge (Mk 13:33-37).
 
 

"Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom"(Mt 16:28).

Some view these words in connection with the destruction of Jerusalem. The words, "Truly I tell you, this generation will not pass away until all these things have taken place"(Mt 24:34), refer to the generation which will witness the destruction of this town. Therefore, the disciples who saw its destruction, are considered as those who saw the coming of the kingdom with power. The prophecy of Jesus regarding the destruction of Jerusalem, which meant everything to the Jews, can be seen in the gospel (Mt 24:2). The early Christians connected the end of the ages with the destruction of Jerusalem. In the synoptic gospels, the destruction of the town and the discourse on the end of the ages are given together (Mt 24; Mk 13; Lk 21). Though the destruction of Jerusalem, that took place in AD 70, can be seen as an indication that the unjust will be condemned, it is not a reference to the advent of Jesus at the end of the ages. It is also not possible to say that those who witnessed this event were those who saw the coming of the kingdom of God.
 
 

The scholars who say that the coming of the kingdom with power must be seen in the light of the resurrection of Jesus, are not few. It is through his resurrection that Jesus is glorified and is seated on the right hand of the Father. The words of Stephen, "I see the heavens opened and the Son of Man standing at the right hand of God’" (Acts 7:56) indicate this fact. The words, " Jesus said to him, ‘You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven"(Mt 26:64), also highlight this idea. Paul views the resurrection of Jesus as an act of power (Rom 1:4; 1 Cor 6:14). The disciples, who witnessed the glorious resurrection of Jesus, were various people. Jesus attained glory through the cross and made the true nature of the kingdom of God clear to them (Acts 1:3). Thus they were fortunate to see the coming of the kingdom of God in power (Mk 9:1).
 
 

The Transfiguration and the coming of the kingdom of God in power are connected. The verse on seeing the kingdom of God (Lk 9:27) is seen just before the Transfiguration. It is the description of the glorified Christ itself that we see here. Theologians see this event as a forerunner of the resurrection (glorification) of Jesus. Apostles like Peter, John, James and who bore witness to the Transfiguration, received the experience of the mystery of the kingdom of God on that occasion.

It is the Jesus who entered into the glory of the Father that the apostles saw there. The divine glory that should be perfected in the kingdom of heaven, was made visible in Jesus. Though the kingdom of heaven will attain perfection only in the second coming of Jesus, all the signs that refer to the glorification in the kingdom of God (tabernacle, cloud, white garments, the voice from the clouds) are evident in the transfiguration. That this event reveals the heavenly glory of Jesus is evident in other parts of the New Testament (Heb 2:6-10; 2 Pet 1:16-18). This event also makes it clear that the Christian life attains the peak of the glory of the kingdom of God only when it forges ahead through the way of the cross and suffering. We cannot also forget that Christ’s resurrection and his Transfiguration are closely connected.
 
 

At the time of Jesus only a few people in Palestine believed in the gospel. The majority of those who listened to him viewed Jesus with an intensely critical outlook. The leaders and priests accused Jesus of breaking the law and spreading heresies and crucified him. The disciples themselves doubted whether his words and works would have far-reaching effect. They did not understand him (Lk 18:31-34). They became desperate. Many thought that within a short period of time, Jesus’ teaching would even be wiped away from the face of the earth. But with the resurrection of Jesus and the coming of the Holy Spirit, the eyes of the disciples were opened, the Church was established and began spreading in different directions all over the world. In about thirty years after the death of Jesus, the Church spread into Antioch, Asia Minor, Egypt, Greece, Rome and India. In short, the Gospel was preached to the gentiles and thousands were converted.

Beyond the humiliation of the cross was the glory of the resurrection. The cross was not the end of anything, rather, the beginning of many things. The death and resurrection of Jesus was the glorious inauguration of the divine power to be disseminated all over the world. The power that flowed through the paschal mystery spread, lashing like unobstructed waves on the shores of the universe. It was the powerful coming of the kingdom of God. The truth is that many of the disciples were fortunate enough to witness it. Thus the words of Jesus in Mark 9:1 were fulfilled.
 
 

The resurrection, glorification, pentecost and transfiguration of Jesus are all connected. In each of these we can see signs of the presence of the kingdom of God. The purpose of Christ’s coming was the proclamation of God’s kingdom (Mk 1:15). The kingdom of God became incarnate in him (Lk 11:20). Therefore, there are some scholars who say that the meaning of the Greek original is that, "there are some standing here who will not taste of death till the coming of the kingdom"(Lk 9:27). When they saw (accepted) Jesus, many of the disciples were able to see the kingdom of God. On the other hand, some others who harboured selfish interests, love of power and political aims, were not able to see the coming of God’s kingdom in Jesus or his teaching. Prominent among them were the Pharisees.

They looked elsewhere for the kingdom of God and asked Jesus when it would come. The reply Jesus gave was, "The kingdom of God is within you"(Lk 17: 20-21). The innocent disciples, who saw Jesus, also saw the kingdom of God (Lk 10; 21-24).

Today, too, when we adore and worship Jesus in our hearts, it is certain that the kingdom of God becomes a reality in us. The most appropriate means for this is the worthy reception of the Eucharist. It is through faith that Jesus has to live in our hearts (Eph 3:17). "For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit" (Rom 14:17). The Christian life is the call to attain this joy and peace. However, all are not able to do this. It is possible only to those who are led by the Holy Spirit, those who repent and believe in the Gospel. "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news" (Mk 1:15).