These days when I preach, I make a strong effort to read each Gospel on it's own terms, as much as possible to attend the particular author's concern in communication.
But there are occasions when a combined "synoptic" look at parallel passages, the harmony of the Gospels, is
especially useful; always it is somewhat to the point, but Peter's confessing moment followed closely by the Transfiguration strikes me as benefiting much from the full witness of the Gospels along with Peter's epistolary commentary.
Matthew 16:28 "Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.”
Mark 9:1 And He said to them, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.”
Luke 9:27 "But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God.”
The language after "taste death till" is a bit different in each Gospel, however I think they are all relating honestly the sense of what Jesus said, and speaking with one voice (in harmony).
Mark seems to point to the near-term
arrival (perfect participle) of the divine kingdom (reign), and "with power" describing the
manner of the arrival. When paired with the immediately preceding v (8:38), with reference to "this adulterous and sinful generation," that language hints (to me) of the soon-to-arrive manifestation of Christ's glory in resurrection and subsequent instatement; and the doom to follow coming upon the Old Covenant rebels (destruction of Jerusalem, etc.). The Transfiguration then is like an exclamation point, where a "peek" at the glory is tantalizingly presented. And all this evidence points ultimately to the general Judgment Day.
Luke expresses the expectation only by means of "seeing" and apart from the verb of "coming;" so you might say Luke offers the best interpretive possibility of the furthest perspective being primary (to this Gospel). "Sight" can be a metaphor for faith, and is sometimes "long-distance." Luke along with Mark warn against being ashamed of Jesus and his words. This points to an emphasis on personal acquaintance with and instruction from Christ
exemplified by (though not exclusive to) his closest disciples, who will be his government's prime ministers as his kingdom is inaugurated. As these embrace by faith the reality of his inaugurated glory (hinted at in the Transfiguration just after), they will pass their acquaintance and instruction on to each generation, orienting them to the 2nd Coming.
Matthew, in referring to the Son of Man "coming" in v26, alone of the three Gospels writes of a reward commensurate with "works." This can only properly be indicative of the 2nd Coming and Judgment; here it is unambiguous and front-loaded. But then (it seems to me) such terminal perspective is immediately "foreshortened" by Jesus' saying, "some standing here." It's not as if the other Gospels use other terms (they use the same), but
how the terms fit together with the unique elements.
The "funnel" effect then shortens right into the following vv focused on the Transfiguration. Luke in the midst of the Transfiguration speaks of
Christ's work, while Peter and the others were sleepy. Mark in the midst of the Transfiguration speaks of human impotence ("no launderer on earth") and associates the "fear" of the disciples directly with Peter's foolish words (all Gospels mention their fear, but not in the same connection). The point I see is this: Mathew speaks of the Lord's coming in connection with judging man's works, brings into the picture the disciples close by, then opens a window on their Lord as that Judge, before whom the select audience of three "fell on their faces" (17:6)
In my view, Matthew of all the Gospel accounts wants the reader/hearer to focus on the Transfiguration as fulfillment of the thought he expresses in 16:8 (not excluding everything in connection until the End). I think Mark aims at a first-focus on the Resurrection (and the Death prior, and Ascension after) to fulfill the thought he expresses in 9:1. And I think Luke directs the first-focus of his expression (9:27) to the culminating sight of the Kingdom in its perfect form. I don't think any one of the expressions is fully complete without the rest.
