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Mar_1:27. Πρὸς ἐαυτούς ] is equivalent to πρὸς ἀλλήλους (Luk_4:36). The reason why the reflexive is used, is the conception of the contradistinction to others (they discussed among one another, not with Jesus and His disciples). See Kühner, ad Xen. Mem. ii. 6. 20. Fritzsche explains: apud animum suum. But συζητεῖν stands opposed to this, designating as it does action in common, Mar_9:10, Mar_12:28; Luk_20:23; Luk_24:15, al.; so also in the classics.
τί ἐστι τοῦτο ;] a natural demand in astonishment at what had happened for more precise information as to the circumstances of the case.
In what follows we must read: διδαχὴ καινὴ κατʼ ἐξουσίαν · καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις … αὐτῷ ! See the critical remarks. They give vent by way of exclamation to what has thrown them into such astonishment and is so incomprehensible to them, and do so in the unperiodic mode of expression that is appropriate to excited feeling: a doctrine new in power! and He commands the unclean spirits, etc.! They marvel at these two marked points, as they have just perceived them in Jesus. Lachmann attaches κατʼ ἐξουσίαν to καὶ τοῖς πνεύμασι κ . τ . λ . But this is manifestly opposed to the connection, according to which κατʼ ἐξουσίαν looks back to the foregoing ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων . This applies also in opposition to Ewald, who reads διδαχῇ καινῇ : “with new teaching He powerfully commands even the devils.” A confused identification of the teaching with the impression of the miraculous action is here groundlessly discovered by Baur,[57] and used as a proof of dependence on Luk_4:36. Even with the Recepta ὅτι the two elements of the exclamation would be very definitely correlative to the two elements of the ministry of Jesus in the synagogue respectively.
κατʼ ἐξουσίαν ] defines the reference of καινή : new in respect to power, which has never yet occurred thus with the impress of higher authorization.
[57] Who holds that Mark has not been able to enter into Luke’s mode of view, but has kept to the διδαχή of Jesus in the sense of Matthew, without himself rightly understanding in what relation the καινὴ διδαχή stood to the ἐπιτάσσειν κ . τ . λ . Baur, Markusevang. p. 11; comp. theol. Jahrb. 1853, p. 69 f. See, on the other hand, Hilgenfeld, Evang. p. 128.