This verse has always been a crux to commentators, who cannot decide what is the event to which it refers. Many, taking it in connection with the preceding announcement, refer it exclusively to the day of judgment; but this idea is not compatible with Christ's assertion that some present shall see it ere they die. Nor can it refer to Christ's resurrection and ascension, and the mission of the Holy Ghost, which took place only half a year after this time, and the prediction of which so short a time before could not have been introduced in the terms here used. Other expositors, and some of great name, agree that the event to which Christ alludes is his transfiguration narrated in the next chapter. But there are insuperable objections to this view. How could Christ assert in the most solemn manner, Verily, I say unto you, that some of his hearers would tire to witness an event which was to occur only a week hence? Nor is it likely that he would thus publicly announce a transaction which was strictly private, seen only by three chosen witnesses, who were further charged not to reveal the vision till the Son of man was risen from the dead. The Lord had been telling of the final judgment; he now announces, with the formula used by him to present some revelation of Divine truth, that there was to be a coming of the Son of man at no very distant date. This advent is doubtless the destruction of Jerusalem, which, as it occurred only some forty years after this time, some of his auditors, apostles and the multitude, would live to behold. This great event was a type of the second advent, the two being closely connected by Christ himself (see Matthew 24:1-51.). There is some truth in all the views that have obtained concerning this passage: "The prophecy unfolded itself by degrees; it has put forth buds and blossoms, but it will not be in its full bloom of accomplishment till the great day" (Wordsworth). There was some display of Christ's kingdom at the Transfiguration; another at his resurrection, and the events consequent thereupon; but the great one was when the overthrow of Jerusalem and its temple made way for the full establishment and development of the gospel, putting an end to the first dispensation. Some standing (of them that stand) here. Among the apostles St. John certainly survived the destruction of Jerusalem. There seems to be no recondite meaning in the term "standing," as if it signified "remaining steadfastly by me, adhering to my side;" as, taste of death is merely a periphrasis for "die," and has not the sense of tasting the bitterness of death, experiencing its sting. It appears to have been originally a metaphor derived from a nauseous draught, which every one must drain. Coming in his kingdom. Not "into his kingdom," but in the power and glory that appertain to his kingdom. Not that he will personally appear, but his mystical presence will be seen by its effects, the judgment on the Jewish nation, the establishment of a spiritual, yet visible kingdom in the place of the old covenant. There may be a similar allusion in Christ's words about St. John, "If I will that he tarry till I come" (John 21:23), and "This generation shall not pass till all these things be fulfilled" (Matthew 24:34)—where the dissolution of the Jewish polity is the event signified.
HOMILETICS