Marco 1:27 Commento

Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mar 1:1-3), and by the history of him (Mar 1:4-8). II. Christ's baptism, and his being owned from heaven (Mar 1:9-11). III. His temptation (Mar 1:12, Mar 1:13). IV. His preaching (Mar 1:14, Mar 1:15, Mar 1:21, Mar 1:22, Mar 1:38, Mar 1:39). V. His calling disciples (Mar 1:16-20). VI. His praying (Mar 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mar 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mar 1:29-31). 3. His healing all that came to him (Mar 1:32, Mar 1:34). 4. His cleansing a leper (Mar 1:40-45).

Mark 1:1 mar 1:1 mar 1:1 mar 1:1The beginning of the Gospel of Jesus Christ,.... Not that the Gospel first began to be preached at this time, for it was preached by Isaiah, and other prophets before; and long before that, was preached unto Abraham; yea, it was preached as early as the times of our first parents, in Eden's garden; and is indeed that mystery, which was hid in God before the creation of the world; and was ordained before that was, to the glory of the saints: but the sense is, that this narrative Mark was about to write, began with the ministry of John the Baptist, and of Christ; which was a Gospel one, and was the beginning of the Gospel dispensation, in distinction from the legal one: the law and the prophets were until John, and they ceased and ended in him; when the , "the world to come", the kingdom of God, or Gospel state, took place. The design of this evangelist, is not to give an account of the genealogy of Christ, of his conception and birth, of what befell him in his infancy, or of any actions and sayings of his from thence, to his appearance in Israel; but to give an account of his ministry and miracles, sufferings and death: which is introduced with the preaching and baptism of John his forerunner, and which he chiefly intends by "the beginning of the Gospel": he first points out Christ, who is the author and substance, as well as the great preacher of the Gospel; the sum of which is, that he is Jesus, the Saviour and Redeemer of lost sinners; the Christ, the Messiah, that was to come; the Mediator between God and man, the prophet that has declared the whole mind and will of God; the great high priest, who has offered himself a sacrifice for his people, made peace, procured pardon, brought in everlasting righteousness, and obtained eternal redemption, and now lives to make intercession for them; and King of saints, who reigns over them, protects and defends them, and is no other than the Son of God; equal with his Father; of the same nature with him, possessed of the same perfections, and enjoying the same glory; and which is a grand article of the Gospel, and without which he could not be an able Saviour, nor the true Messiah. Mark begins his account of the Gospel, and which he calls the beginning of it, with the same article of the divine sonship of Christ, as the Apostle Paul began his ministry with, Act 9:20. Matthew began his Gospel with the humanity, Mark with the divinity of Christ: the one calls him the son of David, the other the Son of God, both true: Christ is the son of David according to his human nature, the Son of God according to his divine nature; so a testimony is bore to the truth of both his natures, which are united in one person.

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.

And they were all amazed, such that they questioned among themselves, etc. Seeing the virtue of the miracle, they marvel at the newness of the Lord's teaching, and are stirred to inquire about the things they had heard through the things they had seen. For certainly the signs that either the Lord himself did in the assumed man, or that he gave to the disciples to do, were done so that through these, faith in the Gospel of the kingdom of God, which was being preached, might be more certain, while those who promised future heavenly joys to the earthborn demonstrated heavenly and divine works on earth. Truly, the disciples conducted everything as pure men with the Lord granting. But the Lord himself singularly operated in the virtue of power and worked healings and miracles, and spoke in the world what He heard from the Father. For even before (as the Gospel testifies) he was teaching them as one having authority, and not as the scribes (Matt. VII). And now, with the crowd attesting, he commands the unclean spirits with authority, and they obey him (Mark I).

(ubi sup.) But seeing the power of the miracle, they wonder at the newness of our Lord's doctrine, and are roused to search into what they had heard by what they had seen. Wherefore there follows, And they all wondered &c. For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were showing forth heavenly things and divine works even on earth. For before (as the Evangelist says) He was teaching them as one who had power, and now, as the crowd witnesses, with power He commands the evil spirits, and they obey Him. (1 John 5:20. John 17:3) It goes on, And immediately His fame spread abroad, &c.

The mission, preaching, and success of John Baptist, Mar 1:1-5. His manner of life, Mar 1:6. Proclaims Christ, and baptizes him in Jordan, Mar 1:7-11. The temptation of Christ, Mar 1:12, Mar 1:13. John being put in prison, Christ begins to preach, Mar 1:14, Mar 1:15. He calls Andrew and Simon, Mar 1:16-18. James and John, Mar 1:19, Mar 1:20. Teaches in Capernaum, Mar 1:21, Mar 1:22. Casts out a demon, Mar 1:23-28. Goes into the house of Simon, and heals his mother-in-law, Mar 1:29-31. Heals many diseased persons, Mar 1:32-34. Goes to the desert, and is followed by his disciples, Mar 1:35-37. Preaches in different towns and synagogues of Galilee, and casts out devils, Mar 1:38, Mar 1:39. Cleanses a leper, who publishes abroad his miraculous cure, Mar 1:40-45.

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.

PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) The beginning of the gospel of Jesus Christ, the Son of God--By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.

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.