Mark 8:22-9:1
8:22 | Only Mark records this miracle, which is Jesus’ first healing of a blind man in this Gospel. Healing of the blind was a particularly significant miracle because no OT prophet had done it (Isa. 42:6-7; Luke 7:22; John 9:32); it was considered a unique ministry of the Messiah.
8:23-25 | At first, Jesus’ miracle did not seem to take – the man only progressively saw more clearly. But just as his sight came in stages, so too the disciples’ spiritual sight would come in stages – especially their understanding of Jesus as the Son of God, the Messiah.
8:27-30 | The first half of this Gospel focuses on miracles to gradually reveal Jesus as the Messiah, and this scene is the climax. The second half of Mark’s Gospel illuminates the nature of that messiahship, with far more teaching and only two miracles.
8:27 | Caesarea Phillipi was well into the heart of Gentile territory. Nearby was the grotto of the pagan god Panias or Pan (which can still be seen today). Why would Jesus want to reveal Himself as Israel’s Messiah there, as opposed to Jerusalem? Perhaps to communicate that those who would follow this Messiah were not to remain self-protectively in Jerusalem but to go to the neediest ends of the earth.
8:29 | The evangelist had introduced Jesus as Christ, the “Son of God” (1:11), and God the Father had agreed. Later, the demons said that He was the Son of God (3:11). Now finally, Peter answered: Jesus is the Christ (the Messiah), the Son of God. And that changes everything.
8:30 | Jesus probably did not want His disciples to talk to others about His identity as the Messiah because they still had a very incomplete understanding of what that meant – as Peter would shortly demonstrate.
8:31 | Three times Jesus foretold His fate, always portraying it as God’s plan; each time, His disciples misunderstood His meaning. They thought that they future kingdom meant Israel’s return to power in the region and the end of bondage to Rome. Christ’s way would be sacrifice and suffering, not political maneuvering (Isa. 53:3-11; 1 Pet. 1:11).
8:32-33 | Note the irony. Peter had just proclaimed Jesus as the Christ, but rather than accepting what Jesus said and submitting to Him as Lord, Peter began to rebuke Him (Matt. 16:22). In essence, Peter called Jesus out (the Greek verb involves scolding or censuring) in order to talk Him out of going to the cross. Peter’s reasoning was not simply mistaken; it was downright demonic.
8:33 | Jesus’ reply to Peter’s rebuke, Get behind Me, Satan! Literally means: “Get back in line [along with the rest of the disciples]!” Jesus knew that humanity most needs liberation from the bondage of sin and the consequences of God’s wrath, not from political oppression.
8:34-38 | After each foretelling of His death and resurrection, Jesus taught the disciples what being great in God’s kingdom means: self-denial and sacrificial service. These values are countercultural but Jesus puts them in proper perspective in verse 36.
9:1 | The statement that some of the disciples would not taste death till they see the kingdom of God refers to the Transfiguration. Some of disciples would, in fact, see this preview of the coming kingdom before they died.