Mark 1:27

1:27-28 The amazement caused by this exorcism quickly led to the spread of the news about Jesus. • What sort of new teaching is this? Jesus’ healings and exorcisms were understood holistically as being part of his teaching (1:21-22, 27; cp. 1:38-39; 3:14-15; 6:2, 5, 12-13, 30).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 1:27. Διδαχὴ, doctrine) with which these miracles were connected and accompanied.—καὶ, even).

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_1:27. Πρὸς ἐαυτούς] is equivalent to πρὸς ἀλλήλους (Luk_4:36). The reason why the reflexive is used, is the conception of the contradistinction to others (they discussed among one another, not with Jesus and His disciples). See Kühner, ad Xen. Mem. ii. 6. 20. Fritzsche explains: apud animum suum. But συζητεῖν stands opposed to this, designating as it does action in common, Mar_9:10, Mar_12:28; Luk_20:23; Luk_24:15, al.; so also in the classics.

τί ἐστι τοῦτο;] a natural demand in astonishment at what had happened for more precise information as to the circumstances of the case.

In what follows we must read: διδαχὴ καινὴ κατʼ ἐξουσίαν· καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις … αὐτῷ! See the critical remarks. They give vent by way of exclamation to what has thrown them into such astonishment and is so incomprehensible to them, and do so in the unperiodic mode of expression that is appropriate to excited feeling: a doctrine new in power! and He commands the unclean spirits, etc.! They marvel at these two marked points, as they have just perceived them in Jesus. Lachmann attaches κατʼ ἐξουσίαν to καὶ τοῖς πνεύμασι κ.τ.λ. But this is manifestly opposed to the connection, according to which κατʼ ἐξουσίαν looks back to the foregoing ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων. This applies also in opposition to Ewald, who reads διδαχῇ καινῇ: with new teaching He powerfully commands even the devils. A confused identification of the teaching with the impression of the miraculous action is here groundlessly discovered by Baur,[57] and used as a proof of dependence on Luk_4:36. Even with the Recepta ὅτι the two elements of the exclamation would be very definitely correlative to the two elements of the ministry of Jesus in the synagogue respectively.

κατʼ ἐξουσίαν] defines the reference of καινή: new in respect to power, which has never yet occurred thus with the impress of higher authorization.

[57] Who holds that Mark has not been able to enter into Lukes mode of view, but has kept to the διδαχή of Jesus in the sense of Matthew, without himself rightly understanding in what relation the καινὴ διδαχή stood to the ἐπιτάσσειν κ.τ.λ. Baur, Markusevang. p. 11; comp. theol. Jahrb. 1853, p. 69 f. See, on the other hand, Hilgenfeld, Evang. p. 128.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 1:27 . ἐθαμβήθησαν : another strong word peculiar to Mark = they were astonished, i.e. , at the sudden and complete recovery. They saw at a glance that the attack had not run its usual course. ὥστε with the infinitive here expressing result. συζητεῖν , to seek together; in N. T. tropical = to inquire of one another, to discuss. The word occurs several times in Mark. τί ἐστι τοῦτο ; The question refers to the whole appearance of Jesus in the synagogue that day. One surprise following close on another provoked wondering inquiry as to the whole phenomenon. The words following state the twofold ground of their astonishment: (1) διδαχὴ καινή κατʼ ἐξουσίαν , a style of teaching new as to authoritativeness (entirely different from the familiar type of the scribes); (2) καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἑπιτάσσει , etc., also He commandeth the unclean spirits so that they obey Him. Both equally unlooked for: the former a moral miracle, the latter a physical; both revealing an imperial spirit exercising sway over the minds and bodies of men.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

As men amazed.

By his own authority, or as a Lord.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

What thing is this? what new doctrine--teaching

is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. What thing is this?] Words of surprise and astonishment.

And what new doctrine] I have added the particle and, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See Griesbach.

For with authority] They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to men! - they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) What new doctrine is this?—A various-reading gives a different structure, “What thing is this? A new doctrine with power. He commandeth even the unclean spirits . . .” “Doctrine” is, as elsewhere, the teaching taken as a whole, including manner as well as substance.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And they were all amazed,.... The people that were in the synagogue, who were met together for divine worship, were astonished, not only at his doctrine, as before, but at this miracle and power of his in casting out devils:

insomuch that they questioned among themselves, saying, what thing is this? They spake among themselves, as Luke says, Luk 4:36; they inquired of one another; they conferred together, talked over the point, and disputed among themselves, concerning both the doctrine and power of Christ, what, and how wonderful they were:

what new doctrine is this? This they said, not as fixing a brand of novelty upon it, as the Athenians did on Paul's doctrine, Act 17:19, but as admiring it; being what was rare and unusual, and which they had never heard of from their Rabbins and Scribes, and which was confirmed by miracles;

for with authority commandeth he even the unclean spirits, and they do obey him: they not only observed the authority with which he delivered his doctrine, but the authority with which he cast out devils, by a word speaking; he not only commanded them to come out, but they immediately came out; their exorcists took authority upon them to command, but could not oblige the devils to obey; but these men took notice, that such was the authority of Christ in commanding, that the unclean spirits were obliged to obey, and did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.

Ver. 27. For with authority] As he taught, so he wrought with authority, εξουσια. The same word is used Mar 1:22.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

It is observed by St. Justin, (Apol. i. 54.) that the discourses of Jesus were short and concise. St. John Chrysostom (in hom. xlviii. in Matt.) says, that Christ here accommodated his preaching to his hearers, and to his subject. The ancients differ as to the length of time employed by Christ in the ministry of the word. It is most probable that he spent about three years in announcing to the world his heavenly doctrines. In the first year of his preaching, he seems not to have met with any great opposition; and on this account it may have been called, by the prophet Isaias, the acceptable year. (Sandinus) --- What is this new doctrine? In the Greek, This new manner of instructing. See below, xiv. 2, and xii. 38.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Jews had exorcists amongst them, who sometimes cast out devils by some forms of invocation they had; but Christ commanded them out; he neither did it by any kind of entreaty from any compact with the devil, nor yet by any invocation of God, but by an authoritative command. This was new to the Jews, and especially confirming a new doctrine that he had published. But still we read of no believing, no agnation of him as God, or the Son of God, or the Messias and Saviour of the world; only the generality are amazed they could not obtain of themselves to believe this new doctrine, nor yet so far command their passions, but they must be startled and amazed at it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. What new doctrine — A new set of facts was coming to light; a new power was being disclosed. Men’s ideas must open to the new views and new doctrines as soon as a being has appeared on earth superior to and in antagonism with the powers of darkness. Indeed, it is important to remark that, striking as was the testimony rendered to the heavenly mission of Jesus, from the fact that his miracles were in opposition to the ills of men, to their diseases, their sorrows, and deaths, including the whole ruin that sin produces, there was needed this miracle of casting out devils from their dominion over men, to place the opposition between him and the powers of hell in the clearest view. He is the friend of man; an opponent of sin, death, and hell. Hence it seems, in fact, that it was this very miracle of casting out devils that his enemies subsequently felt themselves most called upon to explain by perverting.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What thing is this? what new doctrine is this? The now generally approved text gives a different rendering, namely, What is this? a new teaching! (Ti esti touto di). If this is the true reading and there is excellent authority for it it would mean that the bystanders inferred that this new and unexampled power indicated the accompanying gift of a "new teaching," a new revelation. Nay, more, it indicated that he who wrought these miracles must be the promised Messiah, the true God; for he alone by his power could rule the evil spirits.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

27. They were all amazed. Those in the synagogue.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

they asked each other, "What is this? A new teaching with authority? ... and they obey him!"

The people used the two questions to show how amazed they were. The questions can be expressed as exclamations. AT: "they said to each other, 'This is amazing! He gives a new teaching, and he speaks with authority! ... and they obey him!'" (See: Rhetorical Question)

He even commands

The word "He" refers to Jesus.

translationWords

amazed

authority

demon

obey

Galilee

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27. Τί ἐστιν τοῦτο; διδαχὴ καινή ([159][160][161] 33). These abrupt sentences have been smoothed in different ways in [162] and [163] and other texts.

[159] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[160] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[161] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[162] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[163] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

27. ἐθαμβήθησαν ἅπαντες. Lk. has ἐγένετο θάμβος ἐπὶ πάντας. In N.T. Mk alone uses θαμβέομαι, and Lk. alone uses θάμβος. But Lk., far more often than all other N.T. writers put together, uses the strong form ἅπας. Just as Christ’s rebuke to the demon reveals the two things which provoked the rebuke (see on Mar 1:25), so the people’s utterance reveals the two things which excited their astonishment, His authoritative teaching and His casting out the unclean spirit with a word. Cf. Mat 7:28.

συνζητεῖν. Freq. in Mk, elsewhere twice in Lk. and twice in Acts. It is usually followed by πρός.

Τί ἐστιν τοῦτο; See crit. note. The text of [193][194][195] 33 and other cursives gives the utterances of the congregation in abrupt short sentences and is probably original. But the punctuation is doubtful: διδαχὴ καινή may be interrogative, and κατʼ ἐξουσίαν may be taken either with what precedes or with what follows. Διδαχὴ καινή is probably the answer to τί ἐστιν τοῦτο; and Lk. is in favour of taking κατʼ ἐξ. with what follows. It is barely possible to take κατʼ ἐξ. (with ἐστιν understood) as a separate sentence. The recently discovered MS. acquired by Mr C. L. Freer has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” See Appendix.

[193] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[194] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[195] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

καινή. “New” in reference to quality, “fresh,” not worn out or obsolete; whereas νέος is “new” in reference to time, “young,” not aged. But, excepting in Mar 2:22 and parallels, καινός cannot be translated “fresh”: “fresh covenant,” “fresh heaven,” “fresh Jerusalem” are intolerable.

καὶ τοῖς πνεύμασι τ. ἀκ. Even the spirits, the unclean ones. The repetition of the art. makes the adj. a separate idea. They had often heard of exorcisms; they had not so often heard that the demons at once obeyed. Cf. the Testaments (Benj. Mar 1:2), καὶ τὰ ἀκάθαρτα πνεύματα φεύξονται ἀφʼ ὑμῶν. Cf. καὶ ὁ ἄνεμος (Mar 4:41), καὶ τὰ δαιμόνια (Luk 10:17). Christ’s miracles, like His teaching, were not an art which He had acquired, but ἐξουσία with which He was endowed.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] πρὸς ἑαυτούς is not, each man within himself, but amounts to πρὸς ἀλλήλους, see reff. Meyer well remarks, that the reason of the reflexive pronoun being used, is probably to be found in the narrative representing what was said among themselves, not to Jesus and his disciples.

We may either take καινή with κατʼ ἐξουσίαν, ‘new in respect of power,’ as Meyer: or regard καινή and κατʼ ἐξουσίαν as two separate predicates of διδαχή. The latter view is preferable as more borne out by the adverbial use of κατά with nouns signifying power in the reff. Render then a teaching new and powerful.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. ὥστε συζητεῖν αὐτούς—so that they discussed.

αὐτούς, instead of πρὸς αὐτούς (ἑαυτούς) Tisch. WH. א B and mss. of Lat. Vet.

συζητεῖν—to discuss, or question.2 Τί ἐστι τοῦτο; διδαχὴ καινὴ κατʼ ἐξουσίαν· καὶ τοῖς πνεύμασι, etc.—What is this? A new teaching according to authority. And he commands, etc.

διδαχὴ καινὴ κατʼ ἐξουσίαν is the reading of Tisch. Treg. WH. RV. א BL 33, 102.

The critical texts which adopt the above reading, with the exception of Tisch., punctuate differently. They connect κατʼ ἐξουσίαν with what follows, so that it reads, a new teaching; with authority he commands even the unclean spirits. But according to v. 22, this new element of authority resides in the teaching itself, so that κατʼ ἐξουσίαν belongs more naturally with διδαχὴ καινὴ. This new, authoritative teaching makes the first ground of their astonishment. And in addition to this, not a part of it, is their astonishment at the submission of the spirits to his command.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They questioned among themselves (συνζητεῖν πρὸς ἑαυτοὺς)

Stronger than Luke, who has they spake together. Tynd., They demanded one of another among themselves.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.