Matthew 16:28

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scottmaciver

Puritan Board Sophomore
A friend of mine recently sent me a text in relation to, "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.” (Matthew 16:28).

The question related to who the Lord was speaking about?

There seems to be a diversity of views, such as that He was speaking about the disciples, with the transfiguration in mind, given that the promise is made immediately prior to the transfiguration.

An alternative understanding was that He was speaking about the unbelievers who were there & that He was referring to the second death, as per John 8:51, "If anyone keeps My word he shall never taste death," with the inference that unbelievers will taste the second death, whereas believers will not. This was Spurgeon's view.

I'd be very interested to hear your thoughts & any alternative views.
 
I lean toward the transfiguration, but I admit that is not a completely satisfying explanation. Matthew 16:27-28 certainly sounds like it must be a description of the second coming, which we are still waiting for.

Perhaps, instead of asking, "How might the transfiguration explain this statement?" we ought to ask, "How does this statement help us understand the transfiguration?" I suspect we are meant to see that the transfiguration is not just a glimpse of Jesus in his glory, but specifically a preview of Jesus in the glory of his second coming. There's much in Matthew's transfiguration account that has similarities to what we know about the second coming: the cloud and Jesus' high visibility (see Revelation 1:7), the accompaniment of saints who have gone before us (see Zechariah 14:5), the approval of the Father (just mentioned in Matthew 16:27), the fear of those who see it (see Revelation 6:15-17), and the way Peter, James, and John eventually straighten up and "lift up" their eyes (see Luke 21:28).
 
Thanks for your thoughts Jack, much appreciated. It's definitely a difficult one. I messaged a handful of ministers, none of whom have responded yet.

Any other takers?

I lean toward the transfiguration, but I admit that is not a completely satisfying explanation. Matthew 16:27-28 certainly sounds like it must be a description of the second coming, which we are still waiting for.

Perhaps, instead of asking, "How might the transfiguration explain this statement?" we ought to ask, "How does this statement help us understand the transfiguration?" I suspect we are meant to see that the transfiguration is not just a glimpse of Jesus in his glory, but specifically a preview of Jesus in the glory of his second coming. There's much in Matthew's transfiguration account that has similarities to what we know about the second coming: the cloud and Jesus' high visibility (see Revelation 1:7), the accompaniment of saints who have gone before us (see Zechariah 14:5), the approval of the Father (just mentioned in Matthew 16:27), the fear of those who see it (see Revelation 6:15-17), and the way Peter, James, and John eventually straighten up and "lift up" their eyes (see Luke 21:28).
 
I lean toward Christ's death and resurrection being the Son of Man coming in His kingdom. The Transfiguration is a foreshadowing of the glory to be revealed in Christ's death, resurrection, and also second coming. I see the first and second coming as actually part 1 and part 2 of the same coming. They are of a piece with each other, with the Transfiguration being a foreshadowing of both parts of the coming.
 
I'd go with Lane above - the Transfiguration is connected, but in itself is not Christ's coming in his Kingdom - that I believe is his death, resurrection and indeed ascension and present mediatorial rule.
 
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.
 
Rev. Buchanan, that's a very helpful way of looking at the issue. Very much appreciated.

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.
 
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