Mark 1:27 KJV
And they were all amazed¹,
insomuch that² they questioned³ among themselves,
saying⁴, What thing is this?
What new⁵ doctrine⁶ is this?
For⁷ with authority⁸ commandeth he
even the unclean⁹ spirits,
and they do obey¹⁰ him.
¹) To be amazed or astonished, or to be terrified or frightened
²) So that
³) To discuss, to dispute, to question
⁴) To speak out
⁵) Of a new kind, unprecedented, novel, uncommon, unheard of
⁶) Teaching, that is that which is taught, or the act of teaching, instruction
⁷) That, because, since
⁸) Physical and mental power – the ability or strength with which one is endued, which he either possesses or exercises
⁹) In a ceremonial sense: that which must be abstained from according to the levitical law
In a moral sense: unclean in thought and life
¹⁰) Submit to
From other translations:
And they were all so amazed and almost terrified that they kept questioning and demanding one of another, saying, What is this? What new (fresh) teaching! With authority He gives orders even to the unclean spirits and they obey Him! [AMP]
And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.” [ESV]
Everyone there was incredulous, buzzing with curiosity. “What’s going on here? A new teaching that does what it says? He shuts up defiling, demonic spirits and sends them packing!” [MSB]
The people were all so amazed that they asked each other, “What is this? A new teaching–and with authority! He even gives orders to evil spirits and they obey him.” [NIV]
Amazement gripped the audience, and they began to discuss what had happened. “What sort of new teaching is this?” they asked excitedly. “It has such authority! Even evil spirits obey his orders!” [NLT]
Then they were all amazed, so that they questioned among themselves, saying, “What is this? What new doctrine is this? For with authority He commands even the unclean spirits, and they obey Him.” [NKJV]
Now let us see what this verse is telling us.
See here Spurgeon’s clarification on the meaning of “all.”
Now, beloved, when you hear anyone laughing or jeering at a limited atonement, you may tell him this. General atonement is like a great wide bridge with only half an arch; it does not go across the stream: it only professes to go half way; it does not secure the salvation of anyone.
Now, I had rather put my foot upon a bridge as narrow as Hungerford, which went all the way across, than on a bridge that was as wide as the world, if it did not go all the way across the stream.
I am told it is my duty to say that all men have been redeemed, and I am told that there is a Scriptural warrant for it — “Who gave himself a ransom for all, to be testified in due time.” Now, that looks like a very, very great argument indeed on the other side of the question. For instance, look here.
“The whole world is gone after him.”
Did all the world go after Christ? “Then all Judea went and were baptized by him in Jordan.” Was all Judea, or all Jerusalem baptized in Jordan?
“You are of God, little children,” and “the whole world lies in the wicked one.”
Does “the whole world” there mean everyone?
If so, how was it, then, that there were some who were “of God?” The words “world” and “all” are used in some seven or eight senses in Scripture; and it is very rarely that “all” means all people, taken individually.
The words are generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted his redemption to either Jew or Gentile.C. H. Spurgeon Sermon No. 181, New Park Pulpit, Vol. 4, p. 135,136.
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.
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In describing the consequence of this exorcism (Mark 1:25-26), Mark links up with the more general description of the people’s reaction in Mark 1:22.
The audience and spectators are all without exception very astonished, not only with amazement (Mark 5:20; 6:51; 15:5), but also with astonishment and perhaps even with terror, like the verb thambeo (to astonish, to startle) can indicate (Mark 7:37; 10:32).
But instead of believing and agreeing with Jesus’ word and deed, the audience begins to question and discuss what to do about it. They wonder what all this means (Mark 4:41) and what this teaching is (Mark 6:2). That it is a totally new doctrine is abundantly clear to them by the authority it expresses. They themselves have seen that even the demons must obey Jesus (cf. Luke 4:36).
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