Jesus was an amazing authority

JESUS WAS AN AMAZING AUTHORITY
EDITED BY GLENN PEASE
Mark 1:27 27The people were all so amazed that they
asked each other, "Whatis this? A new teaching-and
with authority!He even gives orders to impure spirits
and they obey him."
Mark 1:27 AMPLIFIED BIBLE
And they were all so amazed and almostterrifiedthat
they kept questioningand demanding one of another,
saying, Whatis this? What new (fresh) teaching! With
authorityHe gives orders even to the unclean spirits
and they obey Him!
What does Mark 1:27 mean?
Jesus'teaching in the synagogue in Capernaum has been interrupted by a
man possessedby a demon. His disciples, Andrew, Simon Peter, James, and
John, are presumably there, as are severalmen from the town. After
displaying His authority over God's word by interpreting a passagewithout
referencing other scholars, Jesususes a miracle to authenticate that authority.

The word translated "amazed" here is from the Greek thambeo. This means
"to be astonished, with a touch of fear." Jesus'authority over demons is an
essentialcharacteristic ofHis identity as God and the Son of God, but it is not
easyfor the people to understand. Later, the scribes (Mark 3:22–30)and
Pharisees (Matthew 12:22–32)from Jerusalemwill claim that His power to
exorcise demons comes not from the Holy Spirit but from Satan. This is
hypocritical since the sons of the religious leaders were also driving out
demons (Matthew 12:27). But it's also illogical, since, as Jesus points out,
expelling demons and stopping their work was in direct oppositionto the
demons' purpose.
The audience reacts to Jesus casting outa demon here by questioning what
they have seenand saying, "Whatis this?" In a fascinating parallel, the
Hebrew for "What is this?" is "manna." Moses describedmanna as "the
bread that the LORD has given you to eat" (Exodus 16:15). The confusedmen
in Capernaum unintentionally answertheir own question, as Jesus later
describes Himself, saying, "I am the bread of life; whoevercomes to me shall
not hunger, and whoeverbelieves in me shall never thirst" (John 6:35). We
affirm this statement every time we take communion (1 Corinthians 11:23–
26).
Context Summary
Mark 1:21–45 opens a longersectiondescribing the healing and preaching
ministry of Jesus Christ. In this segment, Jesus impressesonlookers with His
mastery of the Scriptures. He also amazes people with His authoritative style.
During this teaching, Jesus heals a man afflicted with demonic possession. The
resulting publicity brings a massive crowdto the home of Simon Peter, where
Jesus is staying. Jesus heals Peters'mother-in-law of a fever, and cures a
leper, before leaving the regionto continue His ministry.
https://www.bibleref.com/Mark/1/Mark-1-27.html

Commentary on Mark 1:21-28
StephenHultgren | 7 Comments
A centraltheme in this sectionis the nature and issue ofJesus' authority
(exousia), especiallyseenthroughthe literary structure of our material.
In the first brief section(1:21-22), Jesusandhis newlycalleddisciples enter
Capernaum. Onthe Sabbath Jesus enters the synagogue andbegins teaching.
The people who heard him teachwere astonished, "forhe taughtthem as one
having authority (exousia), andnotas the scribes." The data in1:21band1:22a
are closelyparalleledinMark 6:2, where Jesus enters the synagogue in
Nazarethand preaches. The people are againastonishedathis teaching. Thus,
1:21band1:22a representa traditional wayof describing Jesus' teaching and
its effects onhearers (cf. also Luke 4:22).Butwhereas Mark 6:2highlights
Jesus'wisdomandhis deeds ofpower, the emphasis in 1:22 is onJesus'
"authority."
The word for authority, exousia, is relatedto the verb exesti, meaning "itis
free" or"it is permitted." In other words, exousiais the "sovereignfreedom"
of one who acts withouthindrance. Jesus' teaching insovereignfreedomis
contrastedwiththe teaching ofthe scribes. The difference is thatthe scribes'
teaching authority depends ontheir knowledge ofandadherence to tradition--
especiallythe traditional interpretation of the Torah. However, Jesus teaches
with an independent authority--orrather, onthe authority of God(cf. 11:28-
33). Whereas the scribes are boundto tradition, Jesus is relativelyfree--free in
the waythat only one who lives directly from and to God's authority is free.
Mark does notgive us the contentof Jesus' teaching, butwe canfind examples
of the difference betweenJesus' teaching andthe teaching ofthe scribes
elsewhere inthe gospel tradition. Forexample, inMark 12:35-37, Jesusasks
why the scribes saythe Messiahis the Sonof Davidwhen Scripture indicates
that David calledthe Messiah"Lord."Scripture itselfsuggests thatthe scribes'

traditional interpretation is inadequate. Jesusis suggesting thatwho orwhat
the Messiahis maybreak the traditional Jewishmold. Again, inthe Sermon on
the Mount, Jesus does nothesitate to suggestthatthe traditional interpretation
of the commandments is inadequate. WhatGoddemands of us goes farbeyond
whatthe scribes require (cf. Matthew 5:20).
In the next section(Mark 1:23-28), the focus onJesus' authoritycontinues. We
have here a typical exorcismstory. Notice the descriptionofthe possessedman
as having anunclean spirit, his asking Jesus, "whathave youto do with us,"
Jesus'rebuke to the spirit and command to come out, andthe account ofthe
spirit's convulsions, loudcries, andexitfrom the man. Eachofthese
characteristics canbe found in other exorcismaccounts (cf. Mark 5:2, 7, 8, 13;
9:25-26).
Other elements in this storyhave parallels to the storyof the stilling of the
storm (Mark 4:35-41). Jesus'rebuking (epetimēsen) the spiritand the
command to "be silent" (phimōthēti) in 1:25are parallelto Jesus' rebuke
(epetimēsen) ofthe wind and the commandto "be still" (pephimōso) in4:39.
The response ofthe crowdin 1:27, "whatis this (tiestintouto)...hecommands
eventhe unclean spirits, andthey obey(hypakouousin) him," is parallelto the
response ofthe disciples in 4:41: "Who thenis this (tis ara houtos estin), that
eventhe wind and the sea obey(hypakouei) him?" Thesesimilarities suggest
that, for the earlyChristians who formulated and transmitted these stories, the
exorcismand the stilling ofthe storm illustrate a similar point: Jesus has power
overboth the natural world (winds andsea) andthe supernatural world
(demons).
This brings us back to the issue ofJesus' authority. The mostprominent
elementin 1:23-28thatdoes nothave parallels to otherexorcismormiracle
stories is the declarationin 1:27: Jesus' teaching is a "new teaching--with
authority (exousia)!" Apparently, Jesus'powerful exorcismis a confirmation
of his teaching authority. What Jesus teachesis new (kaine)--unlikethe scribes
who teachthe "same oldstuff"--andhis (divine) authorityto teachis attested
by his deeds ofpower.

In fact, the issue ofJesus' (divine) authorityis the majortheme from Mark
1:21 to Mark 3:6!Forexample, in2:10 Jesussays that"the SonofManhas
authority (exousia) onearthto forgive sins," openlydeclaring divine authority
for himself. The whole section(2:1-3:6) portrays Jesus as the one who brings
something so radicallynew that it threatens to break the old mold, as the
similitudes of 2:21-22make clear. (Markplacesthese similitudes atthe center
of the section, a literarydevice to highlight the major theme of the section).
Jesus'new practices bring him into deadly conflictwith the worldly
authorities, who represent the old (3:6).Furthermore, itis Jesus' claimto act
on divine authority that leads to his death(14:62-64).
Thus in 1:27, Markhas alreadysetupa major theme of his gospel--the issue of
Jesus'divine authority, his bringing ofsomething radically new, andthe
eventualresult of which will be his death. Justas putting new wine into old
wineskins causes the wineskins to break andthe new wine to be lost(2:22), so
Jesus'bringing of the radicalnewness ofthe kingdomwill leadto the breaking
of the old(cf. Mark 15:38) andthe spilling of his "wine" forthe sake ofmany
(14:24). The worldresists God's reign, andthe world's sinful resistance will
leadto the deathof God's ownSon. Yetdespite; orratherthrough; that death,
Godwill fulfill his purposes.
I write these words in the midst of a presidential electioncampaignknowing
that preachers willpreachon this text on February 1, soonafterinauguration
day. The nature and issue ofJesus' (divine) authorityprovides an opportunity
to reflectonthe nature of politicalpowerand authority.
In a worldly sense, Jesusdidnot have any poweratall. He was nota worldly
king with political or military power. He was notofthe priests, who hadthe
powerin Roman Judea. He was notevena scribe with the authority ofJewish
tradition. The only authority he had was the supreme confidence thatwhat he
did and saidwas God's willand God's truth. His authority lay in the sheer
powerofhis words and in the example of his deeds. His authority lay in his
living as God's servant. Jesus usedhis authority not to obtain powerfor himself
but to serve humanity (Mark 10:41-45). This is the same kindof exousia,

sovereignfreedom, ofwhichPaulspeaks intoday's secondlesson[1
Corinthians 8:9]--sovereignfreedomexercisedforthe goodofothers.
Jesus'acting inauthority brought blessings to people--healthandhealing
(1:23-28). His authoritypossessedanirresistible powerthatdrew people not
through manipulation, but simply by the personthat he was andthe truth of
his ownexistence andthe gifts that he gave. This was nota claimto authority
that was necessarilyopento empiricalverification in his owntime. To many
people of his time, it was anything but obvious that Jesus actedonGod's
authority. To his opponents, Jesus was a blasphemer. Jesus hadto trust that
Godwould vindicate his authority--and, as Christians, we believe thatGoddid
vindicate his authority by raising him from the dead. (The example ofMartin
Luther King, Jr., whosebirthday is observedon January21 this year, comes to
mind as something ofa modern parallel: a man whose authority lay in his
words and deeds, whosecallforchange wasdisputedin his own time, but the
moral rectitude of whose callforchange has beenvindicatedin subsequent
history.)
How different from the conceptionofpowerand authority in our politics! Our
politicians try to manipulate us. Theysayone thing and do another. Theyuse
their authority for self-aggrandizement. Theylook forshort-termgain, evenif
that means doing the wrong thing, rather than doing the right thing and
trusting that in the long-term, history(notto mention God!) willvindicate
them. Will the future be any different?
Jesus'authority and kingdomministry invite us to imagine a different world --
and to live towards it.
BIBLEHUB RESOURCES

Pulpit Commentary Homiletics
Christ And The Demons
Mark 1:24
A.F. Muir
I. THE FEELINGS THE QUESTION BETRAYED.
1. A sense ofinevitable relation. His presence atonce discovers them; there is
no escape whenhe is near. Their true characteris more strongly and
unmistakably manifested, as darkness is revealedby light. A positive sense of
relation to his personand work is called forth. How far may this have been a
witness within themselves personally - in their own individual consciousness?
how far a merely constitutional instinct? how far due to connectionwith the
personality of the possessed? Thatit was beyond their own control is evident.
They were unwilling witnessesto his power, and their obedience was notdue
to loyalty or attachment. So whenever the truth is manifested, it addresses an
instinct in intelligent nature which cannotbe wholly indifferent to it.
2. Conscious unlikenessand antagonism. Being what they were, they could not
acquiesce in what he was or did. His presence was judgment and torture to
them. They had the keenestperceptionof his purity and sinlessness, without
being attracted by it; on the contrary, their opposition was only the more
excited and extreme. The opposition was that of hell and heaven in their
essentialprinciples.
3. Fearand apprehension. A moral awe and dread attended the consciousness
of such holiness, the awe which moral authority inspires. It is akin to what is
felt towards God. But there was also "a fearful looking for of judgment and
fiery indignation." Their empire was not only in jeopardy, it was already
doomed. And they must stand or fall together"Art thou come to destroy us? "
How? By dismissing them to Hades. "But even in Hades Christ does not leave
their empire to the demons. Thus it was by the destruction of their empire
generally. Certainly it was by dismissing them to the Gehenna of torment
(according to which the expressionin Matthew [Matthew 8:29], the Hades of
torment, is to be explained)" (Meyer). In this the sinner is one with the demon.

II. THE ANSWER IT IMPLIED. The possessedone who askedthe question
knew it had but one answer. Christ had nothing whateverto do with the
demons, and they had nothing whateverto do with him. They had nothing to
do with him:
1. As agents and representative of evil. At a later date he could say, "The
prince of the world cometh: and he hath nothing in me" (John 14:30). None
had ever convincedhim of evil. So from the mouth of the demons themselves
was the greatcalumny, afterwards so diligently promulgated, "He hath
Beelzebub, and, By the prince of the devils castethhe out the devils" (Mark
3:22), answeredby anticipation. There is no key that will unlock the mystery
of his devoted life save that of simplicity of purpose and infinite love.
2. As moral beings. There was the clearestknowledgeofhis characterand
dignity. "The demons who were in those possessedseemto have perceived
soonerthan the rest who Jesus was (yea, soonereventhan most of the men
with whom he walkedat that time)" (Bengel). "The Holy One of God (cf.
Psalm16.) was Christ's concealeddesignation,"a Messianic identification
which implied spiritual insight or knowledge (John6:69; John 10:36;
Revelation3:7). Knowledge without love How fruitless! They knew him as the
Holy One of God, but not as their Saviour. Beliefand obedience, but no
salvation!So near, yet so far! How was this?
(1) Because there was no inward loving acceptanceofhim as their moral
ruler.
(2) This was probably due to the utter corruption of their moral nature. They
had become wholly evil, even whilst they perceivedthe uselessnessandmisery
of sin. They knew the good, but had lostthe powerto will it. Even to this may
any moral being come who continues in sin, or rather continues out of Christ.
There is no tenderness in Christ's tone to the demons, only rebuke. A day is
coming when the blasphemer, the hypocrite, the liar too, will be silenced. It is
from such a fate that Christ would save us whilst yet it might be saidof us,
"And this is life eternal, that they should know thee, the only true God, and
him whom thou didst send, even Jesus Christ" (John 17:3). - M.

Biblical Illustrator
Let us alone;what have we to do with Thee?
Mark 1:24
The happiness of heavencan only be appreciatedby the holy
J. H. Newman, D. D.
Even supposing a man of unholy life were suffered to enter heaven, he would
not be happy there; so that it would be no mercy to permit him to enter. For
heaven, it is plain from Scripture, is not a place where many different and
discordant pursuits can be carried on at once, as is the case in this world. Here
every man can do his own pleasure, but there he must do God's pleasure. It
would be presumption to attempt to determine the employments of that
eternal life which goodmen are to pass in God's presence, orto deny that that
state which eye hath not seen, nor earheard, nor mind conceived, may
comprise an infinite variety of pursuits and occupations. Still, so far we are
distinctly told that that future life will be spent in God's presence, in a sense
which does not apply to our present life; so that it may best be describedas an
endless and uninterrupted worship. Heaven, then, is not like this world; I will
say what it is much more like — a church. Forin a place of worship no
language ofthis world is heard; there are no schemes brought forward for
temporal objects, greator small; no information how to strengthen our
worldly interests, extend our influence, or establishour credit. These things,
indeed, may be right in their way, so that we do not setour hearts upon them;
still, I repeat, it is certainthat we hear nothing of them in a church. Here we
hear solelyand entirely of God. We praise Him, worship Him, sing to Him,
thank Him, confess to Him, give ourselves up to Him, and ask His blessing.
And, therefore, a church is like heaven; viz., because both in the one and the
other there is one single sovereignsubject — religion — brought before us.
Supposing, then, instead of it being said that no irreligious man could serve
and attend on God in heaven, we were told that no irreligious man could
worship or spiritually see Him in church, should we not at once perceive the
meaning of the doctrine? viz., that were a man to come hither, who had
suffered his mind to grow up in its own way, as nature or chance determined,

without any deliberate habitual effort after truth and purity, he would find no
real pleasure here, but would soongetweary of the place; because, in this
house of God, he would hear only of that one subjectwhich he caredlittle or
nothing about, and nothing at all of those things which excited his hopes and
fears, his sympathies and energies. If then a man without religion(supposing
it possible)were admitted into heaven, doubtless he would sustain a great
disappointment. Before, indeed, he fanciedthat he could be happy there; but
when he arrived there, he would find no discourse but that which he had
shunned on earth, no pursuits but those he had disliked or despised, nothing
which bound him to aught else in the universe, and made him feel at home,
nothing which he could enter into and restupon. He would perceive himself to
be an isolatedbeing, cut awayby supreme powerfrom those objects which
were still entwined around his heart, Nay, he would be in the presence ofthat
Supreme Power, whom he never on earth could bring himself steadily to think
upon, and whom now he regarded only as the Destroyerof all that was
precious and dear to him. Ah! he could not bear the face of the living God; the
Holy God would be no object of joy to him. "Let us alone! What have we to do
with Thee?" is the sole thought and desire of uncleansouls, even while they
acknowledge His Majesty. None but the holy can look upon the Holy One;
without holiness no man can endure to see the Lord.
(J. H. Newman, D. D.)
The Holy One of God
Trapp.
Some rest in praising the sermon and speaking fair to the preacher. The devil
here did as much to Christ, to be rid of him.
(Trapp.)
Jesus rebuking the unclean spirit
Anonymous.

"Is Satanbiggerthan me, father?" askeda child. "Yes," replied the father.
"Than you?" "Yes." "ThanJesus?""No.""Then," repliedthe child, "I don't
fear him."
(Anonymous.)
Jesus not wanted
H. J. Wilmot Buxton, M. A.
There are those who are possessedby the devil of drunkenness, or of lust, or
of foul language, orof dishonesty, and they profess not to believe in Jesus and
the gospel;but it is not they do not believe, they are afraid to believe. The man
who is killing himself by excess, is told by the doctorthat he must change his
life, or die. He laughs at the advice, and declares thathe does not believe it.
But he does believe it, only he is afraid to think of it. So it is with many who
are styled unbelievers. I have heard of a man who said to God's priest who
visited him — "We don't want God in this house." There are many such
houses, places ofbusiness and private homes, where, if people spoke all their
mind, they would say, "Let us alone;what have we to do with Thee, Thou
Jesus ofNazareth? We don't want God in this house." It is an awful thought,
my brothers, that sometimes God takes us at our word. It is written,
"Ephraim is joined to his idols, let him alone." Alas for those who find in the
hour of sickness,and of sorrow, and of death, that God has left them alone! I
wonder how many times that man in the Gospelhad attended the services of
the synagogue before the day when Jesus healedhim. Probably he was a
regular worshipper there, but he brought his unclean spirit with him. That is
just what so many people do now. They come to the church, or attend their
meeting house, and go through the outward forms of religion, but the unclean
spirit goes with them. Satanhas shut the door of their heart, and no holy
word, no pure thought, no tender feeling of remorse and penitence canenter
in. This is why so many of our religious services bearno fruit.
(H. J. Wilmot Buxton, M. A.)

STUDYLIGHT RESOURCES
Adam Clarke Commentary
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 subjectionby unclean
spirits; this person subjects unclean spirits to himself.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Mark 1:27". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/mark-
1.html. 1832.
return to 'Jump List'
Coffman's Commentaries on the Bible
And they were all amazed, insomuch that they questioned among themselves,
saying, What is this? a new teaching!with authority he commandeth even the
unclean spirits, and they obey him.

Mark thus testified to the effectof such mighty deeds upon the people who
saw them. The mention of "teaching,"here, indicates that:
The bystanders inferred that this new and unexampled powerindicated the
accompanying gift of "a new teaching," a new revelation. 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.[11]
ENDNOTE:
[11] Ibid.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Mark 1:27". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/mark-1.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And they were all amazed,.... The people that were in the synagogue, who
were met togetherfor 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, whatthing is this?
They spake among themselves, as Luke says, Luke 4:36; they inquired of one
another; they conferredtogether, talked over the point, and disputed among

themselves, concerning both the doctrine and powerof 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, Acts 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 castout 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.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Mark 1:27". "The New John Gill Expositionof
the Entire Bible". https:https://www.studylight.org/commentaries/geb/mark-
1.html. 1999.
Geneva Study Bible
And they were all amazed, insomuch that they questioned p among
themselves, saying, What thing is this? what new doctrine [is] this? for with
authority q commandeth he even the unclean spirits, and they do obey him.

(p) As men who were amazed.
(q) By his own authority, or as a lord.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Mark 1:27". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/mark-1.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
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 characterand glory of the Teacher,
begin by asking whatnovel kind of teaching this could be, which was so
marvelously attested.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.

This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Mark 1:27". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/mark-1.html. 1871-8.
People's New Testament
They were all amazed. Those in the synagogue.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on Mark 1:27". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/mark-
1.html. 1891.
Robertson's WordPictures in the New Testament
They questioned among themselves (συνζητειναυτους — sunzētein autous).
By look and word.
A new teaching (διδαχη καινη — didachē kainē). One surprise had followed
another this day. The teaching was fresh (καινη — kainē), original as the dew

of the morning on the blossoms just blown. That was a novelty in that
synagogue where only staid and stilted rabbinical rules had been heretofore
droned out. This new teaching charmed the people, but soonwill be rated as
heresy by the rabbis. And it was with authority (κατ εχουσιαν — kat'
exousian). It is not certain whether the phrase is to be takenwith “new
teaching,” “It‘s new teaching with authority behind it,” as Moffatt has it, or
with the verb; “with authority commandeth even the unclean spirits” (και τοις
πνευμασιν τοις ακαταρτοις επιτασσει — kai tois pneumasin tois akathartois
epitassei). The position is equivocaland may be due to the fact that “Mark
gives the incoherentand excited remarks of the crowdin this natural form”
(Swete). But the most astonishing thing of all is that the demons “obeyhim”
(υπακουουσιναυτωι — hupakouousin autōi). The people were accustomedto
the use of magicalformulae by the Jewishexorcists (Matthew 12:27;Acts
19:13), but here was something utterly different. Simon Magus could not
understand how Simon Peter could do his miracles without some secrettrick
and even offeredto buy it (Acts 8:19).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Mark 1:27". "Robertson's WordPictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/mark-1.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
They questioned among themselves ( συνζητεῖν πρὸς ἑαυτοὺς )

Strongerthan Luke, who has they spake together. Tynd., They demanded one
of another among themselves.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Mark 1:27". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/mark-1.html. Charles
Schribner's Sons. New York, USA. 1887.
The Fourfold Gospel
And they were all amazed1, insomuch that they questioned among themselves,
saying, What is this? a new teaching!with authority he commandeth even the
unclean spirits2, and they obey him.
They were all amazed, etc. The powerto command disembodied spirits thus
amazed the people, because it was more mysterious than the powerto work
physical miracles. By this miracle Jesus demonstratedhis actual possessionof
the authority which he had just assumedin his teaching.
The unclean spirits. See .

Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Mark 1:27".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/mark-1.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
Mark 1:27What new doctrine is this? They call it new doctrine, not by way of
reproach, but as an acknowledgment, thatthere was something in it unusual
and extraordinary. It is not for the sake ofblame, or to lessenits credit, that
they speak ofit as new. This is rather a part of their admiration, that they
pronounce it to be not common or ordinary. Their only fault lies in this, that
they remain in their state of hesitation, (346)whereas the children of God
ought to make increasing progress.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Mark 1:27". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/mark-1.html.
1840-57.

John Trapp Complete Commentary
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 Mark 1:22.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Mark 1:27". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/mark-
1.html. 1865-1868.
Greek TestamentCriticalExegeticalCommentary
27.]πρὸς ἑαυτούς is not, eachman within himself, but amounts to πρὸς
ἀλλήλους, see reff. Meyerwell remarks, that the reasonof 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 κατʼἐξουσίαν, ‘new in respectof power,’as
Meyer: or regard καινή and κατʼἐξουσίαν 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.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Mark 1:27". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/mark-1.html. 1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Mark 1:27. πρὸς ἐαυτούς]is equivalent to πρὸς ἀλλήλους (Luke 4:36). The
reasonwhy the reflexive is used, is the conceptionof the contradistinction to
others (they discussedamong one another, not with Jesus and His disciples).
See Kühner, ad Xen. Mem. ii. 6. 20. Fritzsche explains: apud animum suum.
But συζητεῖνstands opposedto this, designating as it does actionin common,
Mark 9:10, Mark 12:28; Luke 20:23;Luke 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 ofthe case.
In what follows we must read: διδαχὴ καινὴ κατʼἐξουσίαν· καὶ τοῖς πνεύμασι
τοῖς ἀκαθάρτοις … αὐτῷ! See the criticalremarks. They give vent by way of
exclamationto what has thrown them into such astonishmentand 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 perceivedthem in Jesus. Lachmannattaches κατʼἐξουσίαν
to καὶ τοῖς πνεύμασι κ. τ. λ. But this is manifestly opposedto the connection,
according to which κατʼἐξουσίαν looks back to the foregoing ἦν γὰρ

διδάσκωναὐτοὺς ὡς ἐξουσίαν ἔχων. This applies also in oppositionto Ewald,
who reads διδαχῇ καινῇ:“with new teaching He powerfully commands even
the devils.” A confusedidentification of the teaching with the impression of
the miraculous action is here groundlesslydiscoveredby Baur,(57)and used
as a proof of dependence on Luke 4:36. Even with the Recepta ὅτι the two
elements of the exclamationwould be very definitely correlative to the two
elements of the ministry of Jesus in the synagogue respectively.
κατʼἐξουσίαν] defines the reference of καινή:new in respectto power, which
has never yet occurred thus with the impress of higher authorization.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Mark 1:27". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/mark-1.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Mark 1:27. διδαχὴ, doctrine)with which these miracles were connectedand
accompanied.— καὶ, even).
Copyright Statement
Bibliography

Bengel, JohannAlbrecht. "Commentary on Mark 1:27". JohannAlbrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/mark-1.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
The Jews had exorcists amongstthem, who sometimes castout devils by some
forms of invocationthey had; but Christ commanded them out; he neither did
it by any kind of entreaty from any compactwith the devil, nor yet by any
invocation of God, but by an authoritative command. This was new to the
Jews, andespeciallyconfirming 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
Messiasand Saviour of the world; only the generality are amazedthey 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.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Mark 1:27". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/mark-1.html. 1685.
Justin Edwards' Family Bible New Testament
New doctrine; it was not merely the new revelations of truth that Jesus made
which excited their astonishment, but also the new manifestations of divine
powerthat accompaniedit.

With authority; in his own name, and with sovereignpower:he commanded,
and they obeyed.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Mark 1:27". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/mark-
1.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
27. ἐθαμβήθησανἅπαντες. 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 provokedthe
rebuke (see on Mark 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. Matthew 7:28.
συνζητεῖν. Freq. in Mk, elsewhere twice in Lk. and twice in Acts. It is usually
followedby πρός.
Τί ἐστιν τοῦτο;See crit. note. The text of [193][194][195]33 and other cursives
gives the utterances of the congregationin abrupt short sentencesand is
probably original. But the punctuation is doubtful: διδαχὴ καινή may be
interrogative, and κατʼἐξουσίαν may be takeneither with what precedes or
with what follows. Διδαχὴ καινή is probably the answerto τί ἐστιν τοῦτο;and
Lk. is in favour of taking κατʼἐξ. with what follows. It is barely possible to
take κατʼἐξ. (with ἐστιν understood) as a separate sentence.The recently
discoveredMS. acquired by Mr C. L. Freerhas “Whatis this new, this

authoritative teaching, and that He commandeth even the unclean spirits and
they obey Him?” See Appendix.
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 Mark 2:22 and parallels, καινός cannotbe translated“fresh”:“fresh
covenant,” “freshheaven,” “freshJerusalem” 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. Mark 1:2), καὶ τὰ ἀκάθαρταπνεύματα φεύξονται ἀφʼ
ὑμῶν. Cf. καὶ ὁ ἄνεμος (Mark 4:41), καὶ τὰ δαιμόνια (Luke 10:17). Christ’s
miracles, like His teaching, were not an art which He had acquired, but
ἐξουσία with which He was endowed.
Copyright Statement
Bibliography
"Commentary on Mark 1:27". "Cambridge Greek TestamentforSchools and
Colleges".https:https://www.studylight.org/commentaries/cgt/mark-1.html.
1896.
Whedon's Commentary on the Bible
27. What new doctrine — A new setof facts was coming to light; a new power
was being disclosed. Men’s ideas must open to the new views and new
doctrines as soonas a being has appearedon earth superior to and in
antagonismwith the powers ofdarkness. Indeed, it is important to remark
that, striking as was the testimony rendered to the heavenly mission of Jesus,
from the factthat his miracles were in opposition to the ills of men, to their

diseases, their sorrows, anddeaths, 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 betweenhim and the powers of
hell in the clearestview. 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 mostcalled upon to
explain by perverting.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Mark 1:27". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/mark-1.html.
1874-1909.
PeterPett's Commentary on the Bible
‘And they were all amazed in so much that they questioned among themselves,
saying, “What is this? A new teaching. He commands with authority even the
unclean spirits and they obey him”.’
The people were all amazed. They thought that it must be some new teaching,
not in a wrong sense but in the sense ofbeing more powerfully true. This
suggeststhat while there were exorcists around, they had not been quite as
effective as this. They had used incantations and specialformulae, but they
had not been able to dismiss the evil spirits with a word. And they recognised
that it meant that He had a specialdivine authority, which went hand in hand
with divine knowledge.
‘What is this? A new teaching.’We might bring in ‘with authority’ here as
part of the phrase and translate, ‘What is this? A new authoritative teaching

(a new teaching with authority)? He commands even the unclean spirits and
they obey Him?’ This would agree with what seems to be the correcttext. But
either way the significance is the same.
‘He commands the unclean spirits and they obey Him.’ Jesus will Himself
later point out what this proved, that Satanin his strength was being defeated,
and that this could only be by the Spirit of God (Matthew 12:28), thus
demonstrating that He Himself was a man of the Spirit and a ‘man of God’.
But His claim to be ‘the Strongerthan he’ would go even further than that.
It is noteworthy that although He did this on the Sabbath it was not at this
stage questioned, (but perhaps that was only because it required simply a
word of command).
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Mark 1:27". "PeterPett's Commentary on the
Bible ". https:https://www.studylight.org/commentaries/pet/mark-1.html.
2013.
Schaff's Popular Commentary on the New Testament
Mark 1:27. They questioned among themselves. Only a miracle could produce
this effect. The people beganto think and argue for themselves, not to ask the
scribes.
What is this? a new teaching! This is the rendering of the more lively report of
Mark. They rightly inferred, that such new and unexampled power was to
attesta new revelation from God.—Mark andLuke mention this miracle first,

without saying that it was actually the first. That in Cana of Galilee (John 2:1-
11), was the first, since this is expresslystated. The secondis recordedin John
4:46-54. Matthew (Matthew 4:24) speaks ofmany miracles, but describes first
the healing of a leper (chap. Mark 8:2-4), in accordancewith the purpose of
his Gospel. Mark gives specialprominence to Christ’s power over demons.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Mark 1:27". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/mark-1.html. 1879-90.
The Expositor's Greek Testament
Mark 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 severaltimes in Mark.— τί ἐστι
τοῦτο;The question refers to the whole appearance ofJesus in the synagogue
that day. One surprise following close on another provokedwondering
inquiry as to the whole phenomenon. The words following state the twofold
ground of their astonishment: (1) διδαχὴ καινή κατʼἐξουσίαν, 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 swayover the minds and bodies of men.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Mark 1:27". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/mark-1.html. 1897-1910.
George Haydock's Catholic Bible Commentary
is observedby St. Justin, (Apol. i. 54.) that the discourses ofJesus were short
and concise.St. John Chrysostom(in hom. xlviii. in Matt.) says, that Christ
here accommodatedhis 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 greatopposition; and on this accountit 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.
Copyright Statement
Bibliography

Haydock, George Leo. "Commentaryon Mark 1:27". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/mark-1.html. 1859.
E.W. Bullinger's Companion Bible Notes
among. Greek. pros. App-104.
new. New in character, notin time. Greek. kainos. See notes onMatthew 9:17;
Matthew 26:29; Matthew 27:60.
doctrine = teaching.
with. Greelkainos. App-104. Not the same word as in verses Mark 8:13, Mark
8:20, Mark 8:23, Mark 8:29, Mark 8:36.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Mark 1:27". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/mark-1.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
saying, What thing is this? what new doctrine is this? for with authority
commandeth he even the unclean spirits, and they do obey him.
saying, What thing is this? what new doctrine ('teaching') is this? for with

authority commandeth he even the unclean spirits, and they do obey him. The
audience, rightly apprehending that the miracle was performed to illustrate
the teaching and display the characterand glory of the Teacher, beginby
asking what novel kind of teaching this could be, which was so marvelously
attested. [The various reading which the latesteditors prefer here - ti (Greek
#5100)estin(Greek #2076)touto (Greek #5124);didachee (Greek #1322)
kainee (Greek #2537)kat'(Greek #2596)exousian(Greek #1849)kai(Greek
#2532)tois (Greek #3588)pneumasin(Greek #4151)... autoo (Greek #846),
etc.-has too slender support, we think, and is harsh.]
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Mark 1:27". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/mark-
1.html. 1871-8.
Ellicott's Commentary for English Readers
(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 uncleanspirits . . .” “Doctrine” is, as elsewhere, the teaching takenas
a whole, including manner as wellas substance.
Copyright Statement

Bibliography
Ellicott, Charles John. "Commentary on Mark 1:27". "Ellicott's Commentary
for EnglishReaders".
https:https://www.studylight.org/commentaries/ebc/mark-1.html. 1905.
Treasuryof Scripture Knowledge
commandeth he even the unclean spirits, and they do obey him.
they were
7:37; Matthew 9:33; 12:22,23;15:31
for
Luke 4:36; 9:1; 10:17-20
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Mark 1:27". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/mark-
1.html.
The Bible Study New Testament

The people were all so amazed. This happened in the synagogue.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Mark 1:27". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/mark-1.html.
College Press, Joplin, MO. 1974.
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.
Luke 4:36 puts it this way: "And they were all amazed, and spake among
themselves, saying What a word is this! for with authority and power he
commandeth the unclean spirits, and they come out."
Note that Mark uses the term "doctrine" while Luke uses the term "word"
when describing Christ"s verbalization with the spirit. Mark uses the term
that normally is translated doctrine while Luke uses the term "logos"or
"word" to describe it. Since they were quoting observations it may have been
that Mark heard one person"s comment while Luke heard anotherperson"s
comment. The two terms are not that separate, fordoctrine is made up of
words.
The observers were not just surprised, but they were astonishedat this
occurrence. Theyhad not seenanything like this.
One might wonder at the possessedman being in the synagogue. Was this a
test of the Devil for the Lord? Why would the Devil allow one he is possessing
to enter a place of worship, unless to disrupt or test. The introduction of this

man would seemto be nothing out of the ordinary. The text just states that
this possessedman was part of the group at the synagogue
The term translated"authority" in both accounts is the same word which
means authority, yet a possible translation of the term is "liberty of doing as
one pleases"giving quite a picture of the Lord. This man Jesus has liberty to
do anything He wants to do. No wonder they were amazed and thought he had
authority and power. (Luke mentions both authority and power while Mark
just mentions the authority.)Placing myself in a crowdof lost people if I saw
someone come in and castout spirits, I think I would be properly impressed,
amazed and be left to wonder at the ability of this person. It is quite
understandable in my mind. Add to that the fact that the others most likely
knew this man who was possessed, andthey now had their acquaintance back
in a normal state and they could againinteract with him on a normal basis.
There must have been a lot of thankfulness in their minds as well, though it is
not statedin the text.
Barnes makes the following statement: "He did it in his own name, and by his
own authority." I would suggestthatyou find this in the Scripture text. He
did it with authority, but it does not mention whose authority it was. I would
suggeststicking to the text, rather than opinion. Barnes suggeststhe common
teaching that Christ as God performed miracles via His ownpower; however
this is up for much discussion.
END OF STUDYLIGHT RESOURCES
CHARLES EDWARD JEFFERSON
THE STRENGTHOF JESUS

"And they were all amazed."
— Mark i : 27.
We have seenthat ail the authentic materials for
a Life of Christ are to be found in the four Gospels.
When we study this material it turns out to be
fragmentary and scanty. The writers deal with
only three years out of thirty-three, and tell us of
less than forty days out of three years, and of these
selecteddays they deal only with shreds and frac-
tions. Possiblysomebodymay say we cannot write
a life of Jesus atall, and that is true, if by life of
Jesus you mean a complete biography. But what
if it should happen that the men who wrote the
Gospels were not trying to write a biography of
Jesus, but had something entirely different in mind.
When Morley wrote the "Life of Gladstone" he
filled three ponderous volumes. When Carlyle
wrote the "Life of Frederick the Great" he wrote
over six thousand pages, filling twenty-one books.
When Nicolayand Hay wrote the "Life of Lincoln"
they filled ten good-sizedvolumes. These Gospel

writers evidently did not intend to write a biography
of Jesus, otherwise theywould not have confined
43
44 CHARACTER OF JESUS
themselves within such narrow limits. We are
driven to the conclusionthat they were writing not
the biography of Jesus but the characterof Jesus.
A vast amoimt of material is necessaryfor a biog-
raphy, but only a little material is needed for the
elucidation of a character. You do not need all
the words a man speaks, justa few of them will
answer— every word is a flash of lightning, and
like a flash of lightning lights up the world from
horizon to horizon. You do not need many deeds,
every deed is like a simbeam touching a dark world
into visibility. Notwithstanding the Gospels are so
small, we know Jesus, his mind and heart and
spirit, better than we know any other man who has

ever lived upon the earth. Menwho study the New
Testamentcarefully feel that they know Jesus of
Nazarethbetter than any other characterofhistory.
Some one may say, "Ah, Jesus lived two thou-
sand years ago, and therefore we cannot be sure
what his characterreallywas." You are mistaken.
You can imderstand a greatman better at a dis-
tance than when standing near him. No truly
greatman is ever appreciatedat his worth by the
people in the midst of whom he lives. The world
did not appreciate Abraham Lincoln imtil he died.
His greatfigure has been looming higher eachsuc-
ceeding decade, and the generations yet to come
will imderstand him better than we do. We under-
stand Luther far better than his contemporaries.
We understand the apostles better than the fathers
HIS STRENGTH45
did. We understand Jesus ofNazareth better than
has any other generationof men that has ever lived.

A greatman is like a mountain, you cannot appre-
ciate it when standing at its base. You must throw
miles betweenyour eye and it before you can catch
the symmetry of its sides and feelthe majesty of
its colossaldimensions. Just so it is with Jesus.
Eachsucceeding generationwillimderstand him
better. He was so greatthat the men of Palestine
could not take his measure. We are far better able
to judge how great he was because we can see the
length of the luminous shadow which he has cast
across nineteencenturies and we can measure the
volume of the streamwhich has flowed from the
foimtains of his heart. When you wish that you^
had lived in Jesus'day, you are wishing for a great
misfortime. Had you lived in the first century you
would most likely have been foimd among those
who saw in Jesus nothing but a disturber of the
peace. It may be that you would have joined the
crowdthat cried, "Crucify himl"
Let us look at Jesus acrossthe distance of nine-
teen himdred years. When you picture him, what
sort of face is it that stands out before you? That

will depend upon the painting with which you are
most familiar, or it will depend upon instruction
which you have receivedfrom teachers, orit will
depend upon the working of your own fancy or
imagination. We instinctively begin to form the
image of a personwhom we have never seen, at the
mere mention of his name. You have all tried it
againand again. The fame of some greatman has
reachedyour ears, and your mind has gone to work
at once and conceivedwhat sortof man he is.
Later on, it may be your eyes have lookedupon
him and you have said, "I was altogethermis-
takenin the image I had formed." It may be,
therefore, that you have been misled by the painters,
deceivedby your teachers, ledastrayby your own
imagination. It will be better to do awaywith all
such images and try to see Jesus as men saw him
who touched him in Judea and Galilee. Those were

the men who heard his voice, saw the light in his
eye, caught the expressionof his face — they are the
best witnessestherefore of what sort of a man he
really was, and therefore we shall not listen to any-
thing which Jesus himself said, we shall pay atten-
tion simply to the impression which he made upon
the people. He was not a hermit or recluse,
he pressedhis life close to the lives of men, and
therefore we have abimdant material with which
to deal in trying to find out what impressionhe
made upon the people of his time.
What was the first impression which Jesus made
upon his contemporaries?Whathas been his first
impression on you? Has he impressed you as sub-
dued and meek, calm and effeminate? Have you
seenhim always as many a painter has painted him,
pale and ghastly, sickly, emaciated? Whenyou
think of him do you think of some one thin and
HIS STRENGTH47

gaunt, weak and pallid? Notso did he seemto
the people of his day. Open the Gospelaccording
to St. Mark. In the very first chapter he tells you
in foxu: different places whatimpression Jesus made
upon men. He first tells you of the impression he
made on John the Baptist. John the Baptist was a
mighty man, none mightier had ever appeared in
Judea; but John said there is coming one mightier
than I. When Jesus presents himself to be baptized,
a remarkable thing happens. John had calledmen
to repentance, he had facedthe greatestmenof his
day without flinching, he had baptized the great
and small, the high and low, the rich and poor, the
learned and ignorant; but when this man from
Nazarethappears, John falters and draws back
and says:"I cannot baptize you. I have need to
be baptized by you." Such was the impression
which Jesus made upon the intrepid reformer from
the desert.
Let us take another illustration : He walks one
day along the shore of the Sea ofGalilee and

sees two men fishing; he says, "Followme," and
straightwaythey left their nets and followedhim.
A few steps farther on he sees two other men, he
says to them, "Follow me," and they left all and
followedhim. Such was the impression he made
upon them. He goes into the synagogue andbegins
to teach, and they are amazed, not at what he says,
but the manner in which he says it. He teaches
them as one having authority and not as the scribes.
There is something in his voice that pierces and
cuts and thrills, a tone that they have never heard
before. It is the note of authority, the note of
strength. Or take another illustration: There is a
sick man in the synagogue,and Jesus heals him,
and againthe people are surprised because God
has given such powerto a man. In these four
instances the first impression of Jesus is the im-
pressionof authority, mastery, power, leadership;

he is a man of strength. And that, I think, is the
teaching of all the Gospels:they give us repeated
illustrations of the powerof Jesus. He drew men
to him. Whereverhe went he was surroimded by
a crowd. He goes downto the seashore, andthe
crowdis so greatthey push him into the waterand
he gets into a boat. He goes to the hilltop, and
immediately the hillside is alive with people. He
goes to the desert, and inmiediately a greatcrowd
siuToimds him. Sometimes he dares not go into
the dty because ofthe tiunult which his entrance
will certainly stir up. Every city through which
he passes is turned upside down by his presence.
Only a man of strength draws to him greatmasses
of men. It is noteworthy that widely differing
classesofmen are drawn : the publicans and sinners,
the greatunwashed(crowd, they are drawn, but
Nicodemus, a member of the supreme coiut of
Palestine, he also is attracted, and the Roman cen-
turion, he also is drawn, saying to Jesus:"I know
what it is to command and so do you. There b an

HIS STRENGTH49
enemy in my house which I cannot order out, you
speak the word and he will depart." Notonly did
Jesus draw men to him but he stirred them when-
ever they came near him. Have you ever noted
how many times the evangelists sayin speaking of
the people : " they were astonished" — " they were
astonishedwith a greatastonishment" — "they
were amazed" — "they were filled with amaze-
ment " — " they marvelled " ? The evangelists never
say such things of themselves. Matthew never says,
"I was surprised." Mark never says, "I was
amazed." John never says, "I marvelled." They
write all of them with an arm of marble; there is no
feeling in the fingers that hold the pen; they simply
write in cold blood the effectwhich Jesus had on
others.
Probably no better illustration of the powerof
Jesus canbe found than that which is afforded in
the estimate which different classesofpeople put

upon him. One day when Jesus propounded the
question, " Who do men say that I am ? " the disciples
told him that men had different opinions in regard
to him. Some said he was John the Baptist, some
said he was Elijah, others saidhe was Jeremiah,
while others imable to give his exactname felt con-
vinced he was one of the old prophets. This is
remarkable 1 They went to the grave in order to
find a man to whom they could liken him. There
was no man then living with whom he could be
compared. We do the same thing. When we want
to stir men's hearts, we appealto the dead ; when we
searchfor the great, we descendinto the grave, we
talk of Shakespeare andCaesar, ofCharlemagne
and Alfred the Great, of Lincoln and Webster, we
dare not use the name of a man living. That is
what the Jews did. The name of no man living
was greatenough to convey their idea of the strength

which they felt resided in Jesus. He was one of
the giants of bygone ages who had come back to
the earth carrying with him powers augmentedby
his sojournin the realms of death. This tells us
clearly that to them he was a man of tremendous
power.
And if the Jews feltthis in regard to him,
what was the impression which he made upon the
Roman officials? He impressedthem in the same
way. When the policemen came to arrest him and
askedhim if he was indeed Jesus ofNazareth, he
turned upon them and simply said, ''I am,'' and
they fell backwardto the groimd. What do you
suppose his eyes lookedlike that night when they
outflashed the Roman torches and outshone the
Syrian stars? Pilate is afraid of him. He is the
representative of Cs^arin Palestine. He is clothed
with authority. Jesus is nothing but a poor un-
armed peasant. Nevertheless Pilate is afraid of
him, he draws back from him, he wrings his hands
in imcertainty, he washes his hands, he tries to get
rid of this man. He feels that there is a powerin

him unlike any powerhe has ever come in contact
HIS STRENGTH51
with before. But if you would have the finest
proof of his power, you can find it in the intensity
of the hatred and in the intensity of the love which
he excited. How many hated him! They could
not hear him talk without sizzling, hissing and boil-
ing like a pot under which the fire roars. He stirred
tempests in the heart, he awoke serpents in men.
He drove them to madness until they cried out in
frenzy, "Crucify him !" Only a greatman cando
that. You cannot hate a pj'gmy, a weakling, a
ninny. You can hate Nero or Napoleonor any
giant, but you cannot hate a nobody. Who was the
most detestedman in England during the lastcen- '
tiuy ? William E. Gladstone. We in America have
little conceptionof the venomous hatred that was
poured out upon that man. He stirred men to
hatred because he was so mighty. Who are the men

most detestedin America to-day? Every one of
them a man of tremendous power. The men that !
are loathedand feared are men of genius, who have
in them extraordinary capacityfor bringing things
to pass. 1
But if Jesus drove some men to hate him, [
he drove other men to love him. He kindled a i
devotion that is superior to an)rthing that has ever
been known in this world. He kindled a fire which
ran all over Palestine, and then around the edges
of the Mediterranean, and then into the Geiinan
forests, it then leaped over the English Channel, and
later on it leaped over the Atlantic Ocean, and now
it has leapedover all the oceans and is burning more
brightly to-day than ever. And all this conflagration
was kindled by his hot heart. These torches which
are burning now have been carrieddown through

the blasts of nineteen stormful centuries, and they
have never gone out, because he lighted them. He
calledforth a kind of reverence that has never
been granted to any other man who has everlived.
He was so mighty that when men thought of him,
they thought of God. The man who stood the
nearestto him saw him in a vision after he was
gone, and he says, ''When I saw him I fell at his
feet as one dead."
Bible Verses Like Mark 1:27
“And they were all amazed, insomuch that they questioned among themselves,
commandeth he even the unclean spirits, and they do obey him.”
JESUS WAS AMAZING
Bible verses relatedto Mark 1:27 (similar cross-references)

Matthew 9:33 - And when the devil was castout, the dumb spake:and the
multitudes marvelled, saying, It was never so seenin Israel. (Verses like
Matthew 9:33)
Matthew 12:22-23 - Then was brought unto him one possessedwith a devil,
blind, and dumb: and he healed him, insomuch that the blind and dumb both
spake and saw.And all the people were amazed, and said, Is not this the son of
David? (Verses like Matthew 12:22)
Matthew 15:31 - Insomuch that the multitude wondered, when they saw the
dumb to speak, the maimed to be whole, the lame to walk, and the blind to
see:and they glorified the God of Israel. (Verses like Matthew 15:31)
Mark 7:37 - And were beyond measure astonished, saying, He hath done all
things well: he maketh both the deaf to hear, and the dumb to speak. (Verses
like Mark 7:37)
Mark 10:24 - And the disciples were astonishedat his words. But Jesus
answerethagain, and saith unto them, Children, how hard is it for them that
trust in riches to enter into the kingdom of God! (Verses like Mark 10:24)
Mark 10:32 - And they were in the way going up to Jerusalem;and Jesus went
before them: and they were amazed; and as they followed, they were afraid.
And he took againthe twelve, and beganto tell them what things should
happen unto him, (Verses like Mark 10:32)

Luke 4:36 - And they were all amazed, and spake among themselves, saying,
What a word is this! for with authority and power he commandeth the
unclean spirits, and they come out. (Verses like Luke 4:36)
Luke 9:1 - Then he called his twelve disciples together, and gave them power
and authority over all devils, and to cure diseases. (Verses like Luke 9:1)
Luke 10:17-20 - And the seventy returned againwith joy, saying, Lord, even
the devils are subject unto us through thy name.And he said unto them, I
beheld Satanas lightning fall from heaven.Behold, I give unto you powerto
tread on serpents and scorpions, and over all the power of the enemy: and
nothing shall by any means hurt you.Notwithstanding in this rejoice not, that
the spirits are subjectunto you; but rather rejoice, because your names are
written in heaven. (Verses like Luke 10:17)
Jesus Christ is too amazing for words. He is the most glorious One in the
heavens and the earth. His radiance is brighter than the sun. He is life in
eternity, highly exalted above all powers and principalities, much more
powerful than anything that exists. His light is so magnificent that it expels the
deepestdarkness.
Twelve Reasons Why Jesus Is Awesome
August 23rd, 2012 by Sean
Humble Beginnings

Unlike many of the most influential heroes of history, Jesus was not born to
wealthy parents with a silver spoonin his mouth. He wasn’tborn in a hospital
or even at home, but in an indoor barn or cave. In fact, the bestJosephand
Mary could do for a cradle was a feeding trough (Luke 2:7). When the time
came to offer the firstborn sacrifice atthe temple, they could not afford the
standard lamb but instead had to offer the alternative poor man’s sacrifice of
two turtle doves (Luke 2:24; Lev 12:8). It is one thing for someone who has
every advantage—anexpensive education, access to power, and every
comfort—to succeedin life, but for someone born to an obscure couple, from
an obscure hamlet, in an obscure province without any of the advantages
money and status could provide to change the world in a mere thirty years of
life—now that is impressive! Jesus’life is so significantthat thousands of
years later we count dates from him forward (A.D.) and from him backward
(B.C.). He is the hinge, the one at whom the calendarresets, the one who
changedeverything.
Brilliant
As Jesus grew up, he “increasedin wisdom and stature, and in favor with God
and men” (Luke 2:52). He was something of a child prodigy, able to
comprehend and interact with the complex theologicalworld of first century
Judaism and discourse intelligently with the teachers in the temple (Luke
2:46). Not only was he listening to them, but he was also asking them
questions such that “they were amazed at his understanding and his answers”
(Luke 2:47). Later on, Jesus wouldcontinue to evidence an acute knowledge
of the Bible the variety of ways his contemporaries were interpreting it. He
had a knack for comprehending an issue and penetrating through the surface
details to the real heart of the matter. He had no difficulty going toe to toe
with trained religious experts out in the country and in the big city (Luke
20:26). People marveled at his acumen and boldness, for never had they seen
anyone confront the scribes as Jesus did.
Authority
Even so, his humble origins and brilliance only begin scratching the surface of
Jesus’greatness. He was also a man of unprecedented authority. We can see

examples of greatprophets who fearlesslyrebukedkings and called the people
to repent, but with Jesus, a whole new level of authority surfaces. One time, he
was teaching in a synagogue, andsomeone expectantlypopped up and blurted
out, “What business do we have with eachother, Jesus ofNazareth? Have you
come to destroy us? I know who you are—the holy one of God!” (Mark 1:24).
This shocking interruption did not overwhelm or confuse Jesus. He
confronted the man head on, rebuking him with the words, “Be quiet, and
come out of him!” I can just imagine the worshippers sitting there on the
edges oftheir seats, notsure what to think. Immediately, the man fell to the
ground and beganconvulsing. Suddenly, a demonic shriek sprang forth, and
the uncleanspirit left him. The spectatorsasked, “Whatis this? A new
teaching with authority! He commands even the unclean spirits, and they obey
him” (Mark 1:27). Jesus was a man of authority. He knew he was the Messiah,
the one God destined to rule the whole world, and he didn’t shrink back from
a goodspiritual fight.
Life Coach
Jesus was also the supreme life coach. His magisterialand imminently
practicalSermon on the Mount is chockfullof simple, clearcommandments to
live by (Mat 5-7). It was Jesus who coinedthe goldenrule: “…treatpeople the
same way you want them to treat you” (Mat 7:12) and made up the story of
the GoodSamaritan—a story so inspiring that many hospitals have takenit as
their name (Luke 10:30-36). Thoughwe live in an age where self-improvement
books proliferate, lining shelf after shelf in localbookstores,Christhas
already corneredthe marketand still remains the most popular and relevant
guru. He is backedby the countless testimonials of alcoholics, drug addicts,
narcissists, adulterers, pornographyaddicts, and sinners of every stripe who
tell story after blessedstory of how God’s salvationcoupled with Christ’s
teachings have resulted in peace, joy, and healing.
Healer
Of course, Jesus was also a prolific healer. He healedpeople from blindness,
leprosy, fevers, demonic oppression, lameness,dropsy, deafness, epilepsy,
among other maladies. Severaltimes, he even raisedsomeone from the dead,

healing them from the most serious condition of all. Sometimes when he
arrived at a town, the sick and suffering lined up outside the house, and Jesus
would heal them all (Mat 8:16). My favorite healing was when he interrupted
a funeral processionand told the grieving mother to stop crying. No doubt at
that moment, the shearshock of Jesus’intrusion must have caused
bewilderment among the onlookers.But, before anyone could sayanything, he
commanded the dead child, the only son of his widowed mother, “Young man,
I say to you, arise!” (Luke 7:14). And he did! Jesus had come across a
devastating human tragedy and was not content to pass by without doing
something. He was not about to let this suffering take place on his watch; he
got involved and reversed the effects of sickness, bringing life out of death.
Approachable
Having the ability to heal the sick, raise the dead, and command demons to
leave did not go to Jesus’head. Although he had immense authority, he was
not arrogant. He did not insulate himself from the unwashedmasses by layers
of go-betweens to buffer him. In fact, Jesus searchedoutthe lowly and
preachedto them. He commonly went to the no-name villages and taught the
poor farmers and fishermen. He was called “a friend of tax-collectorsand
sinners” (Mat 11:19). Jesus’holiness was not fragile, as if he could be tainted
by merely brushing up againstsin. He possesseda robust righteousness such
that he could spend time with the unrighteous without falling into temptation.
He reachedout to the prostitute and the leper, the outcasts ofsociety, to bring
them healing and restoration.
Sociable
In addition, Jesus loved going to dinner parties. From the wedding of Cana
(John 2:1-11) to the receptionLevi threw for him with his tax-collecting
buddies (Luke 5:29-32)to the dinner at Simon the Pharisee’s house (Luke
7:36-50), Jesus frequently spent time with people around a table. So often did
Jesus acceptinvitations that his critics called him a “glutton and a drunkard”
(Luke 7:34). Of course, he was neither an overeaternor drunk, but he was
someone who enjoyed life. Although he did faston occasion, he wasn’tan
ascetic who constantlyinvented ways to punish himself as if the simple

pleasures of life were inherently evil. No, Jesus was the kind of person who
would come over for dinner.
Courageous
Jesus was also incredibly courageous.Throughouthis life, in many heated
situations he never wimped out or backeddown. In fact, severaltimes his
listeners picked up stones and nearly pelted him to death. When he was
arrestedand stoodface to face with the most powerful Jewishleaderof the
time—Caiaphas—he didn’t flinch. When the high priest directly askedhim if
he was the Messiah, Jesus replied, “You have said it yourself; nevertheless I
tell you, hereafteryou will see the Son of Man sitting at the right hand of
power, and coming on the clouds of heaven” (Mat 26:64). When the religious
leaders handed him over to Pilate seeking the death penalty, Jesus did not
equivocate for a moment. At one point, the Roman governorshouted, “You do
not speak to me? Do you not know that I have authority to releaseyou, and I
have authority to crucify you?” Jesus retorted, “You would have no authority
over me, unless it had been given you from above” (John 19:10-11). No one
talkedto Pilate like this—no one exceptJesus.
Human
But even if he had the courage of a lion, he was a real human being who had
parents, brothers, sisters, and friends. He so blended in that Judas had to
signalwho he was with a kiss (Mark 14:44). One of the most chilling moments
when Jesus’humanity was so apparent came when he prayed in the Garden of
Gethsemane. The time had drawn near for his arrest, and he fell on his face,
earnestlyentreating his God, “My Father, if it is possible, let this cup pass
from me; yet not as I will, but as you will” (Mat 26:39). This he did three
times with such agony that he was sweating profusely(Luke 22:44). Like any
man, he didn’t want to be falsely accused;he didn’t want to be spat upon; he
didn’t want to be ridiculed; he didn’t want to be beaten; and he certainly
didn’t want to die.
Compassionate

However, Christ’s own impulse for self-preservationwas trumped by his
willingness to yield to God in totalobedience. What he would go through
would benefit others, a whole lot of others. Even before the crucifixion—the
supreme example of Jesus caring for others—he had constantly reachedout in
compassion. Forexample, when the crowds had continued with him for
severaldays, Jesus felt for them. He knew they were hungry, and that if he
sent them away, some of the weakerones may faint on the way (Mark 8:1-2).
This was the motive for multiplying the loaves and the fish. His healings were
motivated by sympathy as was his whole ministry. So, when it came to dying
for the sins of the world, Jesus keptright on loving, serving, and caring. He
did not suffer and die for his own sins, for he was sinless. Rather, he caredfor
us—those who would one day respond in faith—so much that he willingly
volunteered to pay the ultimate price to rescue us from this presentevil age,
sin, and the wrath of God (Gal 1:4; 1 Pet2:24; Rom 5:9). When he finally
breathed his last, he died not with bitterness and resentment poisoning his
heart but with love and trust (1 Pet2:21-23).
Absolute Trust
In order to go through with God’s plan of redemption, Jesus had to have
absolute trust and faith in God. Although we are all so used to the idea that
Jesus died for our sins, it could not have been easyfor him in the moment. He
had so many opportunities to abort the plan. He could have run awayin the
Garden of Gethsemane before the soldiers arrived; he could have denied that
he was the Messiahwhenthe high priest asked;he could have done a miracle
for Herod so that he would rescue him; he could have workedwith Pilate and
disputed his accusations;he could have come off the cross whenthe
spectators, the soldiers, and the criminal next to him dared him to. But he
didn’t. He stayedon that cross and committed himself to God, come what
may. He held firmly to God’s promise to raise him from the dead on the third
day (Mat 16:21;17:23; 20:19). He was a man of incredible faith.
Still Alive
I have one lastreasonto share as to why Jesus is great:he is alive. Jesus is not
dead. After God raisedhim from the dead, he exaltedhim to his right hand in

heaven. Today, Christ continues to baptize in the spirit (Mark 1:8; Acts 2:33),
advocate as the high priest (Heb 2:18; 4:15), bring healing (Acts 9:34), and
lead his church as the head (Col 1:18; Eph 4:16). He always lives to make
intercessionfor us (Heb 7:25). Not only that, but Jesus will return one day to
resurrectthe people of God and establish God’s Kingdom on earth (1 Cor
15:21-28). As God’s representative, he will labor to make right everything
wrong with the world. He will establishan age of peace, wholeness,
regeneration, fellowshipwith God, joy, immortality, and love. I long for this
day. Maranatha—come,Lord Jesus!(1 Cor 16:22;Rev 22:20).
http://lhim.org/blog/2012/08/23/twelve-reasons-why-jesus-is-awesome/
In Matthew chapter28, verse 18, Jesus saidthis, “All authority is given unto
Me in heaven and in earth.” “All authority is given unto Me” – that is an
amazing claim to privilege. That is an amazing claim to power, to permission,
to right. And Jesus demonstratedthat very wellin His ministry.
The Authority of Jesus
Sermons Matthew 21:23–32 2353 Dec 11, 1983
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Let’s open our Bibles this morning to Matthew chapter 21. I want us to
examine verses 23 through 32. Matthew chapter 21, verses 23 through 32.
The word “authority” is a strong word. It’s filled with meaning. When we
hear the word “authority,” there’s a certain force about that word. There may
be even a certain intimidation about that word. We talk about the authorities,
and we rightfully have a sense ofrespect, maybe a sense ofawe, maybe a sense
of fear.
The word “authority” denotes permission. It denotes privilege; it denotes
power; it denotes rule, control, influence. When someone has authority, that
means they’re on top of other people. They have responsibility beyond the
norm. They are able to determine things, to decide things, to render
judgments, to wield certainrights and privileges. And we say in the home
there’s authority, resting with the Father, with the parents. In the government
there are authorities: the police and those who govern us. In the schools there
are authorities. In business, in the plant, in the job – in any dimension of life
there are authorities, people who have the privilege, the power, the permission
to set the rules, to determine the judgments and the verdicts.
But there is one who has authority that surpasses allother authorities. In
Matthew chapter 28, verse 18, Jesus saidthis, “All authority is given unto Me
in heaven and in earth.” “All authority is given unto Me” – that is an amazing
claim to privilege. That is an amazing claim to power, to permission, to right.
And Jesus demonstratedthat very wellin His ministry.
For example, when He had concluded the Sermon on the Mount, it says in
Matthew chapter 7, verse 28, “The people were astonishedat His doctrine, for
He taught them as one having authority.” You see, He taught with authority.
In their particular culture, that meant He quoted nobody. He footnoted
nothing. He didn’t sayHe had gotten this truth from some – this truth from
some eminent rabbi. He didn’t say that this was an exposition of some
commentary written by some respectedpersonof another time. He just spoke
with authority.
In chapter 9 of Matthew, He healeda paralyzed man and forgave his sin. And
the multitude saw it and marveled and glorified God, who had given such

authority unto men. He had authority to saywhatever He wanted to say and
make it binding on men. He had authority to heal, authority over disease. He
had authority to forgive sin. Remarkable.
In the Gospelof Mark, chapter 1 and verse 22, againin Capernaum, in the
synagogue He taught, “And they were astonishedat His doctrine, for He
taught them as one that had authority and not as the scribes.” And then He
was confronted in that same place with a demon-possessedman with an
unclean spirit, and He healed the man, casting out the spirit. And verse 27
says, “Theywere all amazed insomuch that they questionedamong themselves
saying, ‘What this is this? What new doctrine is this? For with authority
commandeth He even the unclean spirits, and they do obey Him.’ And
immediately His fame spread abroadthroughout all the region round about
Galilee.”
He had authority to teachwhateverHe wanted to teachand footnote no one.
He had authority to heal the sick. He had authority to forgive sin. He had
authority to castout demons. Tremendous authority.
In John chapter 1, we read of another dimension of His authority. It tells us in
chapter 1 and verse 12, in a very familiar text, “But as many as receivedHim,
to them gave He the authority to become the children of God, even to them
that believe on His name.” He had authority to make children of God.
Tremendous authority.
In John 5:27, it says that God had given Him authority to execute judgment.
Authority to execute judgment. So, He had authority to teachwhateverHe
wanted to teachas truth and make it binding on men’s conscience. He had
authority to heal. He had authority to castout demons. He had authority to
forgive sin. He had authority to determine the children of God and grant that
right.
In John 10:18, it says, “No man takethMy life from Me;I lay it down of
Myself. I have authority to lay it down; I have authority to take it again.” He
had authority for His own resurrection. He had authority to give His life; He
had authority to raise it from the dead.

In John chapter 17, a most interesting statement in verse 2, “As Thou” – He
prays to the Father and says, “As Thou hast given Him authority over all
flesh, that He should give eternal life to as many as Thou hast given Him.”
And He’s referring to Himself. He had authority to give eternallife. What
authority. Authority to teach whateverHe wanted to teachwithout any
resource, without any precedent, and to make it binding on men and
determinative of their eternal destiny, authority to healthe sick, authority to
raise the dead, authority to castout demons, authority to forgive sin, authority
to designate children of God, authority to give eternal life, and authority to
judge every person. Tremendous authority.
Now, He had so much authority that He was a problem to the Jewishsystem.
Because, yousee, they believed that they were the authorities. And they had a
very highly-developed and sophisticatedsystemof authority. And He
absolutely ignoredit. He never askedtheir information for anything. He
didn’t ask them to approve His doctrine. He didn’t ask them to approve His
healings. He didn’t ask them to approve His casting out of demons. He didn’t
ask them to approve His verdicts and His judgments. He didn’t ask them to
help Him decide who were the children of God, and He didn’t ask for their
advice on how to give eternallife. He totally ignored them.
Now, in thinking about the authority of Christ, perhaps it’s helpful to
considertwo words. The first is the word dunamis which the Bible translates
power. The secondis the word exousía which the Bible translates poweror
authority and is best understood as authority, and there is a difference.
Dunamis or poweris the ability to do something. Exousía or authority is the
right to do it. And when we say Jesus had authority, we mean not just that He
had power, but that He had privilege. God had given Him the privilege of
acting in His behalf, in this world, with no regardfor the authorities of men.
And so, He had both dunamis and exousía. He had the power and He had the
privilege. It was given Him by God. And He said that againand again. He said
in John’s Gospelat leastthree or four times, from chapter 5 to 8, “I do what
the Fathershows Me to do, and that’s exactlywhat I do.” He had God-given
authority.

And when He went into the temple early in His ministry, in John chapter 2,
and He made a whip, and He threw everybody out of the temple, and He
cleanedthe place up, and when He did the same thing at the end of His
ministry, as we’ve seenrecently, He didn’t ask anybody’s permission. He
didn’t check in with the Sanhedrin and say, “What are the rules for cleansing
the temple?” He didn’t ask any permission from anybody ever except the
Father.
And when He was releasedby the Father’s permission and the Father’s will,
He sought no earthly approval, no earthy accreditation, no earthly
credentials. And because of that, you have to understand that He pitted
Himself againstthe authority systemthat existed in a very dramatic way, and
ultimately it led to His death.
You see, the Jews were amazed;they were distressed;they were appalled that
He acted without any approval, without any authorization. I mean you just
don’t go in and cleanse the temple. He never consultedthe Sanhedrin. He
never quoted an eminent rabbi. He did what He wanted; He said what He
wanted, and He actedas He wanted. Such behavior was absolutely
unacceptable to them. You see, rabbinical teaching had no inherent authority.
The rabbis quoted the rabbis, who quoted the rabbis, who quoted the rabbis,
who quoted the rabbis, and that’s the only authority they ever had. And you
had to get approval from the Sanhedrin. You had to be ordained by the
Sanhedrin to function as an acceptedrabbi.
But Jesus was His own authority, because all authority had been given to Him
by God, and He never had authorization from men for anything at all. In fact,
He ignored their whole systemof authorization, and this sets up conflict. It
sets up conflict. All through His ministry, He’s in conflict with existing
authorities in the Jewishcommunity. And it comes to a head as we come now
to Matthew chapter 21. And it comes to a very, very severe conflict.
Now, let me remind you of the setting. Jesus has concluded His Galilean
ministry; concluded His Pereanministry; crossedthe Jordan River; entered
Jericho;healed two blind men, one by the name of Bartimaeus;brought

Zacchaeus into the kingdom; and now He, in the midst of a procession, goes
from Jericho up the hill to Jerusalemfor Passover.
Having arrived in the vicinity of Jerusalem, He stays in the home of Mary,
Martha, and Lazarus that first Saturday night. He arrived on Saturday; He
stayed that night with Mary, Martha, and Lazarus.
On Sunday, He awakenedin Bethany to a greatcrowdthat had thronged out
of the city and gatheredaround the home to see Him. They knew Him as the
miracle worker. Theyknew Him as the one who had raisedLazarus from the
dead, and they wanted to see Him and be with Him and hear Him and all of
that. And so, Sunday He spent with that multitude of people who had come to
Bethany.
On Monday, He rose in the morning, sent His disciples to find the colt, the foal
of a donkey, to bring to Him, fulfilling the prophecy of Zechariah. He got on
that colt and rode triumphantly into the city of Jerusalemwhile they threw
palm branches and clothing in His path and hailed Him, “Hosanna, blessedis
the one who comes in the name of the Lord, the sonof David.” They hailed
Him as Messiah. It was His triumphal entry. Hey came in on that Monday,
and that processionultimately ended at the temple. And then He returned to
Bethany on Monday night to spend the night againin the home of Mary,
Martha, and Lazarus.
Tuesdaymorning dawned. He awakenedand went again back into the city.
This time He went directly to the temple. And when He came to the temple,
He saw the wretched, wicked, devastationby the selfish moneychangers and
animal sellers and all of that. And so, He cleanedout the temple. And this
infuriated the religious leaders who already despisedHim and wantedHim
dead. And now, the flames are fanned even hotter and hotter.
And when He has just finished cleaning out the temple, little boys beganto
sing hosannas and to sing and praise Him. And this infuriated the leaders
even more. Perhaps those little boys were the sons of Levites being trained in
some of the temple activities.

And when they see the temple being cleansed, and in that cleansing He
unmasks their hypocrisy and the falseness oftheir religious systems, the
religious leaders are threatened more severelythan ever. And when they hear
the hosannas ofthose little boys, they know they representthe people who are
on His side and who are enamored with Him. And in fear, they work all the
more feverishly to plot His murder. They cannot tolerate a person who
exposes their false worship, who unmasks their rabid hypocrisy; and so, they
must eliminate Him as fastas they canbefore a religious revolution takes
place.
After cleansing the temple, He returns to Bethany that night again – most
likely spending it with Mary, Martha, and Lazarus.
And it is Wednesdaymorning. And on Wednesdaymorning, He goes back to
the temple again, this time walking past the fig tree which has been cursed
and teaching His disciples some profound lessons aboutfalse pretense and the
powerof prayer. And then Wednesday, having passedthat fig tree, proceeds
directly back to the temple. And it is on Wednesdaymorning, in the temple,
that we find Him in verse 23. He has cleansedthe temple the day before. He
now confronts the leaders and the people who are gatheredthere. It’s almost
as if He had to cleanthe place up before He could go back and minister.
Now, He begins a confrontationin verse 23 that doesn’t end until the end of
chapter 23. It’s a long morning, folks, of confrontations. And it builds up the
flames that ultimately lead to the crucifixion.
Now, as we look at verse 23 to 32, I want us to kind of just hang our thoughts
on four words, four ideas. Let’s begin with the confrontation. The
confrontation in verse 23. “And when He was come into the temple, the chief
priests and the elders of the people came unto Him, as He was teaching, and
said, ‘By what authority doestThou these things? And who gave Thee this
authority?’”
Now you know the issue is authority. That’s the whole issue here. “When He
was come into the temple,” it says. That was His turf. Remember? Remember
that I’ve been telling you that He didn’t come to overthrow the Roman
occupation;He came to cleanup Israel. He wasn’t concernedwith Fort

Antonia; He wasn’tconcernedwith economics;He wasn’t concernedwith the
state of the nation militarily, economically, or socially. He was concernedwith
the state of the nation spiritually. He was no political Messiah;He was a
Savior. And He came and confrontedthe heart of the nation where it needed
to be confronted, and that was at the point of its religion.
So, He came to the temple. That’s always the place where God has to begin
His work. That’s why the New Testamentsays, “Judgment has to begin at the
house of God.” He’s cleansedthe place, and now He takes centerstage.
That temple had a tremendous courtyard. Huge courtyard. And surrounding
it were these high walls and pillars. And in among those pillars were porches
and colonnades andporticos. And people would mill all about, especiallyat
Passover. The place would be filled with people. And especiallyhaving been
cleansed, that would invite even more people. And then when Jesus came, who
had cleansedit, no doubt it was just teaming with people.
And it says, you’ll note in verse 23, that He was teaching. He was teaching. He
went back, took centerstage in the cleansedtemple. Now, with its emptied
courtyard, and moving throughout that courtyard and up on the steps and
into the porticos, and porches, and colonnades, He was teaching. And the
people were collectedround Him, a vast multitude.
You might ask the question, “What was He teaching?”
I can tell you what He was teaching. Oh, I can’t give you His outline, but I can
sure tell you what He was teaching. He was speaking, as it says in Acts chapter
1, verse 3, of things pertaining to the kingdom of God. He was doing what He
always did; He was talking about the kingdom. And if you were to read the
parallel accountto this in Luke chapter 20, verse 1, you would hear Luke say,
“And He was preaching the Gospel.” And if you saw the parallel accountin
Mark 11:27, Mark says He was walking.
So, He went into the temple and walking about, amidst the mass of people, He
is teaching and preaching: teaching the kingdom, preaching the Gospel. And
likely He talkedabout sin – the wretchednessofit and the folly of hypocritical

religion. And likely He talked about judgment, the inevitability of hell for
those who refused God’s truth and God’s wayof salvation.
And no doubt He talked about righteousness, the hopelessnessofself-
righteousness andtrying to attain salvation by your own goodworks. And He
must have talked about humility and the place for brokenness, andself-
emptying, and self-crucifixion, and bankruptcy of spirit. And He must have
talkedabout love – the love of God and the love men should have for God.
And He must have talkedabout peace. He must have talkedabout the fact
that God wanted to make peace with men, not on a temporary basis, but on a
permanent basis.
And maybe He talkedabout false prayers. And maybe He talked about vain
repetition. And maybe He spoke about doing religious deeds to be seenby
men. And maybe He talkedabout false humility. And maybe He spoke about
spiritual pride. And maybe He talkedabout the costof following Him. And
maybe He talked about persecution. And maybe He talkedabout eternal
glory.
Perhaps He spoke aboutthe law of God, the Word of God; perhaps about
honesty, or marriage, or forgiveness, ortrue riches, or faith, or hope, or grace,
or mercy, or false teachers. Maybe He talkedabout entering the kingdom.
Maybe about a narrow gate and a narrow way, or a broad gate and a broad
way. Maybe He talkedabout life. Maybe He talkedabout death. BecauseHe
must have talked about the kingdom and preachedthe Gospel.
And you know something? The people really listened. They really listened.
They were awestruck by Him, hopeful that He would fulfill all their dreams
and expectations. And it says in Luke 19:48, “All the people were very
attentive to hear Him.” He had their ear. And so, He taught. But the leaders,
they could see a religious revolution taking place. They were in a state of
panic, and they wantedHim dead. And so, as He moves about teaching, they
confront Him and they stop His teaching. And stop it they wanted to do so
fast. They couldn’t allow this to go on.
“And they askedHim, ‘By what authority do You these things? And who gave
You that authority?’”

Jesus was an amazing authority

Jesus was an amazing authority

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Jesus was an amazing authority