The Church Fathers on this verse

Matthew 16:28Meaning & Commentary from the Church Fathers

Amen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom.

Douay-Rheims

αμην λεγω υμιν εισιν τινες ωδε εστωτες οιτινες ου μη γευσωνται θανατου εως αν ιδωσιν τον υιον του ανθρωπου ερχομενον εν τη βασιλεια αυτου

Greek (Byzantine text)

The Church Fathers on this verse

15 Church Fathers comment on this verse · 25 commentaries

John Chrysostom

4th centuryChurch Father

But if you should reign over the whole world, you would not be able to buy your soul; whence it follows, Or what shall a man give in exchange for his soul? As much as to say, if you lose goods, you may have it in your power to give other goods to recover them; but if you lose your soul, you can neither give another soul, nor any thing else in ransom for it. And what marvel is it if this happen in the soul, when we see the same happen in the body; for if you should surround a body afflicted with an incurable disease with ten thousand diadems, they would not heal it.

He said not in such glory as is that of the Father, that you might not suppose a difference of glory, but He says, The glory of the Father, that it might be shewn to be the same glory. But if the glory is one, it is evident that the substance is one. What then fearest thou, Peter, hearing of death? For then shalt thou see Me in glory. But if I be in glory, so also shall ye be. But in making mention of His glory, He mingleth therewith things terrible, bringing forward the judgment, as it follows, And then shall he render to each man according to his works.

This He said to call to their minds not only the punishment of sinners, but the prizes and crowns of the righteous.

Willing to shew what is that glory in which He shall come hereafter, He revealed it to them in this present life, so far as it was possible for them to receive it, that they might not have sorrow in their Lord’s death.

Therefore He does not reveal the names of those who should ascend into the mount, because the rest would be very desirous to accompany them whither they might look upon the pattern of His glory, and would be grieved as though they were passed over.

Theophylact of Bulgaria

11th centuryChurch Father

He declared that the Son of Man would return in His splendor, and to strengthen their belief, He mentions that some present will witness, as much as is allowed for them, the transformation and glory of His second coming. He simultaneously reveals the exaltation that awaits those who endure suffering for His sake. Just as His body radiated with brilliance, so too, metaphorically, will the righteous be illuminated at that time. He refers specifically to Peter, James, and John, whom He brought up the mountain to reveal His kingdom—meaning the future state when He returns, and the righteous will be filled with light. Thus, He states that some of those present will not experience death until they see Him transfigured. It is important to note that those who stand firm in righteousness and devotion will witness the most radiant transfiguration of Jesus and will continually grow in faith and adherence to His commandments.

Ephraem the Syrian

4th centuryChurch Father

‘There will be some who now stand before Me ...here and will not taste death,’ indicating that they will be taken to heaven without experiencing physical death.

Jerome of Stridon

5th centuryChurch Father

Having thus called upon His disciples to deny themselves and take up their cross, the hearers were filled with great terror, therefore these severe tidings are followed by more joyful; For the Son of Man shall come in the glory of his Father with the holy Angels. Dost thou fear death? Hear the glory of the triumph. Dost thou dread the cross? Hear the attendance of the Angels.

For there is no difference of Jew or Gentile, man or woman, poor or rich, whore not persons but works are accepted.

But the secret thought of the Apostles might have suffered an offence of this sort; The killings and deaths you speak of as to be now, but the promise of your coming in glory is put off to a long distant time. He that knows secret things therefore, seeing that they might object this, requites a present fear with a present reward, saying, Verily I say unto you, There be some of those standing here that shall not taste death until the Son of Man come in his kingdom.

Euthymios Zigabenos

11th centuryCommentator

In speaking of Himself, He declared that He would return in splendor, accompanied by angels, and aware that His disciples were skeptical of this promise, He reassured them by saying that shortly thereafter, some would witness His glory—referred to here as the kingdom. This statement alluded to the brilliance of His Transfiguration, which He would soon reveal to Peter, James, and John. Concerning these disciples, He remarked, “They are not of those who stand here.” He identified His kingdom, or His glory, as the brilliance that He would showcase in due time, when He would render to each individual according to their actions.

Origen of Alexandria

3rd centuryChurch Father

I suppose also that he gains the world who does not deny himself, nor loses Ms own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to lose the world, and gain our souls.

And at first sight indeed the ransom of the soul might be supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that giving as a ransom for his soul he should deliver it from death. God gave the ransom for the souls of men, namely the precious blood of His Son.

As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of His glory.

Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which it is not possible to comprehend spiritually, until the word of Christ has been first spiritually comprehended, and then will their words be seen in like majesty with His. Then will He give of His own glory to every man according to his deeds; for the better each man is in his deeds, so much the more spiritually does he understand Christ and His Prophets.

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They that stand where Jesus stands, are they that have the foundations of their souls rested upon Jesus; of whom such as stood firmest are said not to taste death till they see the Word of God; which comes in His kingdom when they see that excellence of God which they cannot see while they are involved in divers sins, which is to taste death, forasmuch as the soul that sinneth, dies. For as life, and the living bread, is He that came down from heaven, so His enemy death is the bread of death. And of these breads there are some that eat but a little, just tasting them, while some eat more abundantly. They that sin neither often, nor greatly, these only taste death; they that have partaken more perfectly of spiritual virtue do not taste it only, but feed ever on the living bread. That He says, Until they see, does not fix any time at which shall be done what had not been done before, but mentions just what is necessary; for he that once sees Him in His glory, shall after that by no means taste death.

Caesarius of Nazianzus

4th centuryChurch Father

Question: To whom does the Lord refer when He declares, ‘Amen, I say to you, there is one of those standing here who will not taste death until he sees the Son of Man coming in His glory’? Some interpret this to mean that John the Evangelist will not pass from this life until the second coming of Christ.

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Reply: The Lord, having previously instructed His disciples to disregard earthly passions and steadfastly endure trials, recognized their uncertain and wavering thoughts. To guide them clearly, He chose to articulate His intentions directly, encouraging their perseverance with the promise of an extended life, urging them to serve Him wholeheartedly unto death. He observed their lack of firmness, noting their vulnerability, as they were swayed like reeds in the wind. Even without hardship, betrayal lurked in the heart of Judas Iscariot, who, drawn by greed, turned away from the Savior, ultimately falling into ruin. Similarly, the chief apostle, intimidated by the servant of the high priest, denied Christ three times, though he was soon restored by tears of repentance.

In summary, as he approached the agony of the cross, fear overwhelmed them, causing them all to flee. God allowed a multitude of demons to scatter at His command, teaching the disciples not to place their trust in themselves. Nevertheless, He did not let them perish until they had proclaimed the Gospel about Him. This is why He instructed those who apprehended Him, ‘If you seek Me, let them go.’ Aware of their impending flight and confusion, He strengthened them with promises of the future, gradually revealing insights that, at the time, they could hardly grasp. They became so engrossed in worldly matters that they nearly fell into despair.

Six days later, He took Peter, John, and James to a high mountain and was transfigured before them: ‘...and His face shone like the sun, and His garments became white as light,’ as noted by the evangelist Matthew. In this moment, they beheld the Son of Man in His glory, fulfilling His promise to them before they tasted death. He revealed His divine nature to them, showing the profound reality of His Godhead. They fell to the ground, unable to endure the vision, teaching them that if Christ had fully revealed Himself as He is, their mortal frames would not withstand the radiance. Just as wax melts when exposed to fire, so too would they have been consumed.

To illustrate His dominion over both the earthly and the unseen realms, He brought forth Moses and Elijah, esteemed leaders among the righteous. Their conversation with Him demonstrated His authority over not only the living but also the dead. He raised the deceased, long since turned to dust, before Him, showcasing His power to give life. This occurred prior to His Passion and Resurrection, illustrating that His sovereignty stemmed not from patience or valor but from His eternal essence as the source of life.

Thus, He displayed mastery over all, including those who ended their lives in various ways: Moses experienced a natural death, while Elijah was taken up to heaven by chariots of fire. Consequently, the former was raised from the realm of the dead, while the latter was swiftly summoned from heaven's embrace, presenting them to Himself. As He spoke to them, ‘behold, a cloud of light overshadowed them, and a voice came from the cloud, saying, “This is My beloved Son ... to Him, listen,”’ as recounted by Matthew. The Father’s voice resonated through the cloud, causing the prominent figures to disperse and the disciples to fall, shielding their eyes from the overwhelming glory.

For the only Son to manifest His greatness in the flesh, as the cherished, beloved Son in communion with His Father of the same essence, it was appropriate that some ministers at the divine throne should keep their distance while others stood in reverent silence before it. Therefore, the disciples did not taste death until they witnessed the Son of Man in His glory, not in His full essence but as much as they could endure. Only three witnesses were chosen to behold this vision, standing among the ranks of saints. The Lord proclaimed, ‘There are some of those standing here— not all—who will not taste death until they see the kingdom of God.’ After a brief glimpse, they soon departed this life: John and the other Apostles and Prophets passed on, except for Enoch and Elijah, who remain alive in the flesh but will eventually meet death as well.

Hilarius of Poitiers

4th centuryChurch Father

The Lord imparts that our actions, words, and conduct all contribute to the faith that fuels our hope. It may feel as though He places a profound weight upon human frailty; even as individuals begin to grasp the essence of life and its significance, they are called to relinquish its pleasures that soothe the body. For their own benefit, He instructs them to practice self-denial—that is, to refrain from aspiring to the identity they previously sought. This teaching is intertwined with the temptation of fleeting joy, which can lead to a weakening of hope and a diminishment of strength. Consequently, it becomes essential to demonstrate, through a faithful and unambiguous example, the need to sacrifice the present for the promise of future rewards.

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This concept may initially appear to conflict with the human perception and judgement concerning the immediate. After warning about the necessity of taking up one's cross, and the peril of losing one's soul and eternal life in exchange for worldly separation, Jesus addressed His disciples, declaring that some among them would not experience death before witnessing the Son of Man coming in His glory. Furthermore, Jesus Himself experienced death, providing believers with a testament to the cost of embracing mortality. Thus, action follows the spoken word.

Gregory the Great

6th centuryChurch Father

Or, by the kingdom of God is meant the present Church, and because some of His disciples were to live so long in the body as to behold the Church of God built up and raised against the glory of this world, this comfortable promise is given them, There be some of them standing here.

Or the connexion may be thus; The Holy Church has a period of persecution, and a period of peace; and our Redeemer accordingly distinguishes between these periods in His commands; in time of persecution the life is to be laid down; but in time of peace, those earthly lusts which might gain too great power over us are to be broken through; whence He says, What does it profit a man?

Rabanus Maurus

9th centuryChurch Father

It is of the saints He speaks as tasting death, by whom the death of the body is tasted just as it were sipping, while the life of the soul is, held fast in possession.

Remigius of Auxerre

9th centuryChurch Father

What is here said, therefore, was fulfilled in the three disciples to whom the Lord, when transfigured in the mount, shewed the joys of the eternal inheritance; (vid. Bed. in Luc. 9:27.) these saw Him coming in His kingdom, that is, shining in His effulgent radiance, in which, after the judgment passed, He shall be beheld by all the saints.

Abbot Panteleimon about the Trinity

19th centuryCommentator

It is as if the Lord has conveyed to you, ‘It may be difficult to fathom that I, whom you now perceive in such a lowly state, will one day arrive in magnificent glory; yet to assure you that this will indeed occur, I will allow a few of you to witness this glory while I am still among you: I assure you, some of you present (the Lord was referring to Peter, James, and John) will not experience death until they have beheld me, the Son of Man, arriving in His Kingdom, seeing the vision of my future advent and the brilliance of the righteous.

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Truly, three of the apostles beheld the Lord's glory during His transfiguration; all but Judas experienced His resurrection; John witnessed the fulfillment of His forewarnings regarding Jerusalem and observed the end of the Old Testament sacrifices and the destruction of the temple. Through these events, the foundation for the spiritual reign of Christ was established on the ruins of the ceremonial law of Moses.

As Metropolitan Philaret of Moscow states, when Christ took His seat at the right hand of God the Father and, through the Holy Spirit, began to gather believers into one divinely appointed community of His followers—the Church—this kingdom swiftly spread from Judea to every part of the world, extending from India to Spain, from Scythia to Ethiopia. It did so with such strength that it triumphed over the persecutions of the Caesars through the blood of martyrs. Thus, the apostles could indeed affirm to the Lord, in response to His foretelling, that before they had experienced death, they had witnessed the Kingdom of God manifested in power.

Furthermore, the Lord’s statements, for the soul's benefit, can also be interpreted spiritually. He mentions, ‘The Kingdom of God is within you’ (Luke 17:21). According to the Apostle Paul, this comprises righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Where the Lord is present with His grace, there ensues righteousness, joy, and peace in the Lord, leading to paradise and the heavenly kingdom. The Lord further declares, ‘Whoever loves Me will keep My word; and My Father will love him, and We will come to him and make Our abode with him’ (John 14:23). To ensure that the gates of Heaven do not close before you in the life to come, make sure that this Kingdom of God resides in your heart beforehand. When your time to depart from this life arrives, may you bear within your heart a reliable promise—a foretaste of future bliss in the sacred communion with the Lord as He graciously approaches you.

Indeed, the Kingdom of God does not manifest in a visible manner (Luke 17:20); we should not desperately seek out divine consolations that we ought not to consider ourselves entitled to, yet the Lord assures His followers: ‘Come to Me, all you who labor and are heavy laden, and I will give you rest’ (Matt. 11:28). Do you yearn to experience this inner tranquility with the Lord in your heart? Remember that only the pure in heart shall see God; thus, strive to cleanse your heart from anything that could taint it. Observe the commandments of Christ, willingly bear the cross that God presents to you, and above all, cultivate a childlike humility, simplicity, and devotion to God’s will, in accordance with Christ's words: ‘Unless you are converted and become as little children, you will by no means enter the kingdom of heaven’ (Matthew 18:3). Be a faithful child of the Church, and even while still on earth, you will come to know in your heart what the Kingdom of God is; you will feel its influence and will enter its gates. St. Philaret of Moscow asserts, ‘He who does not possess the Kingdom of God, which has come in power, before death, will not enter into the Kingdom of God, which endures in glory, after death.’

Gladkow B.I.

19th centuryCommentator

In expressing this, Christ recognized that among the individuals gathered around Him, only a few were prepared to relinquish their worldly possessions or even their lives for the sake of their souls' salvation. To alleviate any concern the Apostles might feel regarding this truth, He promptly offered them the encouragement that some of them would witness the Kingdom of God manifesting in power (Mk. 9:1). Interpreters such as John Chrysostom, Theophylact, Bishop Michael, and others have understood that when Jesus mentioned that some present would see the Kingdom of God come in power, He was referring to His Transfiguration.

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However, considering that Christ was speaking of a future event that only a select few of His listeners might live to see, and since the Transfiguration was set to occur merely six days later, this interpretation is challenging to accept. Among the Apostles who heard these words, John ultimately was the last to pass away; by the conclusion of his life, the community of believers in Christ, bound together by their love for God and one another, had grown significantly in spite of persecution, enabling him to witness the Kingdom of God manifesting in power.

Lopuchin A.P.

19th centuryCommentator

Upon disclosing to his followers the hidden truths concerning the dreadful events that would mark his earthly conclusion, the Savior did not abandon them in despair; rather, he soon strengthened their faith through the magnificent unveiling of his divine glory.

Michail (Lusin)

19th centuryCommentator

The phrase "coming in His kingdom" refers to the establishment of Christ's reign that began with His resurrection. Many who were present when the Lord spoke these words continued to live until that moment (cf. note on Mt 10:23). St. John Chrysostom and Blessed Theophylact connect the realization of this promise closely with the event of the Lord's Transfiguration (Mt 17:1-9), interpreting "some of those standing here" as referring to Peter, James, and John, the witnesses of that glorious moment. Chrysostom explains that Christ aimed to illuminate their understanding and prepare them for the glory that would be revealed at His coming (Matt. 16:27), offering them a glimpse of that splendor while they were still alive.

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This was done so that they, particularly Peter, who had been troubled, would not mourn either for their impending deaths or for the death of their Lord. He spoke earlier about the future coming of the Son of Man in His glory, and now, to strengthen their faith, He stated that "some of those who stand here" would witness, to the extent possible for them, the glory of the second coming during the Transfiguration. Theophylact further clarifies that this specifically refers to Peter, James, and John, whom He took to the mountain, revealing to them a vision of His kingdom—an image of His future coming and the radiance of the righteous; thus, He indicated that some of those present would not taste death until they witnessed His Transfiguration.

Cross references

Passages read together with this verse.

The original text

Greek text, 26 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. Ἀμὴν
    amēn
    verily
    G281 · ἀμήν
  2. λέγω
    legō
    I say
    G3004 · λέγω
  3. ὑμῖν
    hymin
    you
    G4771 · σύ
  4. ὅτι
    hoti
    that
    G3754 · ὅτι
  5. εἰσίν
    eisin
    I am
    G1510 · εἰμί
  6. τινες
    tines
    any one
    G5100 · τις
  7. τῶν
    tōn
    the
    G3588 · ὁ
  8. ὧδε
    hōde
    here
    G5602 · ὧδε
  9. ἑστώτων
    hestōtōn
    I cause to stand
    G2476 · ἵστημι
  10. οἵτινες
    hoitines
    whosoever
    G3748 · ὅστις, ἥτις
  11. οὐ
    ou
    no
    G3756 · οὐ
  12. μὴ
    mē
    not
    G3361 · μή
  13. γεύσωνται
    geusōntai
    I taste
    G1089 · γεύω
  14. θανάτου
    thanatou
    death
    G2288 · θάνατος
  15. ἕως
    heōs
    until
    G2193 · ἕως
  16. ἂν
    an
    an untranslatable word that makes a statement contingent
    G302 · ἄν
  17. ἴδωσιν
    idōsin
    I know
    G1492 · εἴδω
  18. τὸν
    ton
    the
    G3588 · ὁ
  19. Υἱὸν
    huion
    a son
    G5207 · υἱός
  20. τοῦ
    tou
    the
    G3588 · ὁ
  21. ἀνθρώπου
    anthrōpou
    a man
    G444 · ἄνθρωπος
  22. ἐρχόμενον
    erchomenon
    I come
    G2064 · ἔρχομαι
  23. ἐν
    en
    in
    G1722 · ἐν
  24. τῇ
    tē
    the
    G3588 · ὁ
  25. βασιλείᾳ
    basileia
    kingship
    G932 · βασιλεία
  26. αὐτοῦ
    autou
    he
    G846 · αὐτός