Catholic Commentary
Prologue: The Coming of the Kingdom in Power
1He said to them, “Most certainly I tell you, there are some standing here who will in no way taste death until they see God’s Kingdom come with power.”
Mark 9:1 presents Jesus assuring his disciples that some present will witness God's Kingdom arrive with power before experiencing death. The passage's immediate fulfillment occurs in the Transfiguration narrative that follows, where three disciples perceive the Kingdom's glory manifest in Christ's transfigured form on the mountain.
Jesus promises that some standing before Him will see the Kingdom arrive in visible, undeniable power—and it happens on the mountain a moment later, when three disciples witness His glory unveiled.
The anagogical sense extends to the final consummation: the Transfiguration is itself a proleptic revelation of the resurrection body and the life of the world to come (cf. 2 Peter 1:16–18). The "coming in power" thus has at least three registers in Catholic reading: the immediate (Transfiguration), the historical (Resurrection and Pentecost), and the eschatological (the Parousia). This layered fulfillment reflects the Catholic understanding that the Kingdom is simultaneously "already" present and "not yet" fully consummated.
Catholic tradition uniquely illuminates Mark 9:1 by refusing to collapse its meaning into a single referent — a discipline of reading that flows from the Church's recognition of Scripture's four senses (literal, allegorical, moral, anagogical), as taught by the Catechism of the Catholic Church (§115–119).
The most persistent patristic reading, defended by St. John Chrysostom (Homilies on Matthew 56), Origen (Commentary on Matthew), and St. Jerome, identifies the Transfiguration as the direct fulfillment. This is not a retreat from eschatology but a sacramental affirmation: the glory of the Kingdom is really, bodily present in the Person of Jesus Christ. The CCC (§554) explicitly states: "The Transfiguration gives us a foretaste of Christ's glorious coming." The "power" (dynamis) with which the Kingdom arrives is identified with the same divine power operative in the Resurrection (cf. Romans 1:4; 1 Corinthians 15:43).
Pope Benedict XVI, in Jesus of Nazareth (Vol. II), addresses this verse directly, arguing against modern exegetes who read it as a failed apocalyptic prediction. He affirms the Transfiguration as the genuine fulfillment, while also acknowledging the Resurrection and Pentecost as further moments of the Kingdom's powerful arrival.
The Second Vatican Council's Dei Verbum (§19) reminds us that the Gospels faithfully hand on what Jesus taught, filtered through the post-Resurrection understanding of the apostolic community — meaning that Mark 9:1 is itself a theologically refined statement, not merely a transcript. The promise was understood, preached, and preserved because it was seen to be fulfilled, most immediately on Tabor and ultimately in the empty tomb.
For a Catholic today, Mark 9:1 is an invitation to examine whether we expect to encounter the Kingdom of God as a present, powerful reality — or whether we have quietly deferred it entirely to the afterlife.
The disciples in this passage were invited first to hear a promise, then to climb a mountain, and then to witness glory. The pattern is instructive: the Transfiguration was not given to passive bystanders but to those who had already committed to the hard road of discipleship described in Mark 8:34–38. Peter, James, and John had said yes to following Jesus before they were shown the preview of His glory.
Concretely, this means the Catholic who engages seriously with Eucharistic adoration, the Liturgy of the Hours, lectio divina, or prolonged silent prayer is placing themselves in the position of those three disciples — ascending with Christ into a moment of unveiled presence. The "power" of the Kingdom that Jesus promises is accessible now, sacramentally and mystically, to those willing to make the climb. Ask yourself: What is the "mountain" I am being called to ascend this season of my life — and am I willing to go before I know what I will see there?
Commentary
Mark 9:1 — Literal and Narrative Analysis
Mark 9:1 stands as a hinge verse of extraordinary weight, positioned at the close of a teaching block (Mark 8:34–9:1) in which Jesus has just announced the cost of discipleship — taking up one's cross — and declared that He will come in glory with the holy angels. The verse is a self-contained dominical saying introduced by the solemn Markan formula "Amen, I say to you" (Amēn legō hymin), used throughout the Gospels to mark statements of unique divine authority. Unlike a rabbi citing precedent, Jesus speaks on His own authority, sealing this promise as though under oath.
"Most certainly I tell you" (Amen legō hymin) This phrase, appearing 13 times in Mark, always signals a non-negotiable utterance of Christ. It demands the reader's full attention and functions as a marker of prophetic certitude. Jesus is not speculating; He is pronouncing. The weight of this formula should not be reduced.
"There are some standing here who will in no way taste death" The phrase "taste death" (ou mē geusōntai thanatou) is a Hebraism connoting the full experiential weight of dying. The double negative in Greek (ou mē) is an emphatic negation — the strongest possible denial — making the promise absolute for its recipients. "Some standing here" indicates that not all present will witness this, but a select few will. This selectivity foreshadows the three disciples — Peter, James, and John — who are immediately taken up the mountain in verse 2. Mark uses dramatic narrative sequencing deliberately: the promise and its fulfillment are woven together within a single literary unit.
"Until they see God's Kingdom come with power" The phrase en dynamei — "in power" — is the crux. The Kingdom is not merely announced or described; it arrives with power, a visible, perceptible irruption of divine reality. Most Fathers and the mainstream Catholic tradition read the fulfillment of this promise as the Transfiguration that follows immediately in Mark 9:2–9. Origen, Chrysostom, and Aquinas all affirm this reading. On Tabor, the veil of Christ's humanity is momentarily drawn back, and the disciples see the Kingdom present in the very Person of the transfigured Lord — radiant, authoritative, attended by Moses (the Law) and Elijah (the Prophets).
Typological and Spiritual Senses On the typological level, the Transfiguration recapitulates the Sinai theophany (Exodus 24): Moses and Elijah appear, a cloud overshadows, and the divine voice speaks. The "power" of the Kingdom that the disciples witness on Tabor is not merely eschatological window-dressing; it is the power of the Paschal Mystery beginning to be revealed. St. Thomas Aquinas ( III, q.45) argues that the Transfiguration was given precisely to fortify the apostles for the scandal of the Cross — they needed to see glory before they could endure Golgotha.