The Grace Commentary – Your free verse-by-verse Bible commentary Mark 1

Markus 1:1

Awal dari Injil Yesus Kristus, Anak Allah.

(a) Injil goes by several names. There is the gospel of Jesus Christ or the gospel of Christ (Rom. 15:19, 1 Cor. 9:12, 2 Cor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1:27, 1 Th. 3:2). There is the gospel of God (Mark 1:14, Rom 1:1, 15:16, 2 Cor. 11:7, 1 Th. 2:2, 8, 9, 1 Pet. 4:17), gospel of the blessed God (1 Tim. 1:11), and the gospel of his Son (Rom 1:9). There is the gospel of the kingdom (Matt. 4:23, 9:35, 24:14, Luke 16:16), and the gospel of the glory of Christ (2 Cor. 4:4). These are different labels for the one and only gospel of the grace of God (Acts 20:24). See masuk untuk Injil.

(b) Yesus Kristus. To refer to Jesus as Christ is to recognize that he is the prophesied Messiah or Rescuer (John 1:41). The word Christ means anointed one.

Mark 1:2-3

As it is written in Isaiah the prophet:
“BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY; THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT.’”

(a) It is written. Since the time of Moses, the Jews placed enormous significance on the written words of the law, the psalms and the prophets (e.g., Jos. 1:8, 8:31). This reliance on the written word was carried over into the New Testament by the Gospel writers (e.g., Matt. 2:17–18, Mark 1:2, Luke 3:4, John 6:31), Peter (Acts 1:20, 1 Pet. 1:16), Stephen (Acts 7:42), James (Acts 15:15) and Jesus himself (Matt. 4:4, 7, 10). But no one quoted the old scriptures more than Paul (Acts 13:33, 23:5, Rom. 1:17, 3:4, 10, 4:17, 8:36, 9:13, 33, 10:15, 11:8, 26, 12:19, 14:11, 15:3, 9, 21, 1 Cor. 1:19, 31, 2:9, 3:19, 9:9–10, 10:7, 14:21, 15:45, 2 Cor. 8:15, 9:9, Gal. 3:10, 13, 4:22, 27, Heb. 10:7). The devil also quoted scripture on occasion (Matt. 4:6).

(b) Isaiah the prophet. Mark paraphrases two prophets including Isaiah (“A voice cries: ‘In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God’ (Isa 40:3) and Malachi (“Behold, I send my messenger, and he will prepare the way before me” (Mal 3:1)).

(c) Prepare your way. Malachi 3:1 is a prophecy about two messengers, and the first one (John) clears the way for the second (Jesus, the herald of the new covenant). According to the prophecy, the latter follows the former suddenly, like a two-punch combination. First one, then the other. And this is what we see in the gospels; first John then Jesus.

John prepared the way for the Lord by baptizing people for the forgiveness of sins (Mark 1:5, Luke 3:3) and by foretelling the imminent arrival of the Messiah (Mark 1:7). When he saw Jesus coming he proclaimed, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29).

Markus 1:4

Yohanes Pembaptis muncul di padang gurun mengkhotbahkan baptisan pertobatan untuk pengampunan dosa.

(a) Yohanes was the last and greatest of the old prophets (Matt. 11:13). Jesus said of him, “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist!” (Matt. 11:11).

John’s mother Elizabeth was related to Mary, the mother of Jesus (Luke 1:36). Like Jesus, John was given his name by the angel Gabriel before his birth (Luke 1:13, 31). John was called by God and lived in the deserts until the time of his public ministry (Luke 1:80). He reminded the people of the prophet Elijah on account of his dress and behavior (Mark 9:12–13, Luke 1:17).

John’s role was to prepare the way for the Lord (Mark 1:2). He did this by baptizing people for the forgiveness of sins (Mark 1:5, Luke 3:3) and by foretelling the imminent arrival of the Messiah (Mark 1:7). John also called out the corrupt religious and political leaders of Israel (Matt. 3:7–10). After he rebuked Herod the Tetrarch, Herod had him imprisoned and beheaded (Matt. 14:10, Luke 3:19–20).

(a) Yohanes Pembaptis. Kata asli untuk baptis adalah kata kerja (membaptis), jadi terjemahan yang lebih akurat adalah Yohanes Pembaptis. Meskipun Matius dan Lukas menyebut Yohanes sebagai John the Pembaptis (e.g., Matt. 3:1, 11:11, 14:2, 8, 16:14, 17:13, Luke 7:20, 33, 9:19), Mark consistently called John the Pembaptis (e.g., Mark 6:14, 24-25, 8:28).

(b) Preaching. Kata aslinya (kerusso) means to herald as a public crier. This is one of three words that are commonly translated as “preaching” in the New Testament. See masuk for Acts 5:42.

(c) Sebuah baptisan pertobatan. Upacara mencuci tangan adalah ritual perjanjian lama, tetapi tidak ada yang tampak seperti baptisan air. Ketika Yohanes mulai membaptis orang di Sungai Yordan, para pemimpin agama menganggap itu aneh dan menolak untuk berpartisipasi (Lukas 7:30, Yohanes 1:25).

(d) Pengampunan. Kata aslinya (aphesis) untuk pengampunan adalah kata benda yang terkadang diterjemahkan sebagai pengampunan. Ini berarti pelepasan atau pemecatan (lihat masuk untuk Lukas 24:47).

Markus 1:5

Dan seluruh negeri Yudea pergi kepadanya, dan semua orang Yerusalem; dan mereka dibaptis olehnya di sungai Yordan, mengakui dosa-dosa mereka.

Dibaptis. Kata aslinya menyiratkan pencelupan total. Lihat masuk untuk Pembaptisan.

Mark 1:6

John was clothed with camel’s hair and wore a leather belt around his waist, and his diet was locusts and wild honey.

A leather belt. John’s appearance and wild manner reminded people of the prophet Elijah (2 Kgs. 1:8, John 1:21).

Markus 1:8

“Aku membaptis kamu dengan air; tetapi Ia akan membaptis kamu dengan Roh Kudus.”

(a) Dibaptis… membaptis. Kata-kata aslinya menyiratkan pencelupan total. Lihat masuk untuk Pembaptisan.

(b) Air… Roh Kudus. Sebelum Kristus, Yohanes Pembaptis membaptis orang dalam air sebagai tindakan kenabian yang menggambarkan baptisan Roh Kudus. Setelah Kristus, gereja mula-mula membaptis orang dalam air sebagai tanggapan atas apa yang telah dilakukan Roh Kudus (mis., Kisah Para Rasul 10:47). John melihat ke depan; orang-orang Kristen melihat ke belakang.

Meskipun kitab suci menyebutkan beberapa jenis baptisan, pada kenyataannya hanya ada satu baptisan yang menyelamatkan (Ef. 4:5, 1 Pet. 3:21). Itu adalah baptisan yang dilakukan kepada setiap orang percaya oleh Roh Kudus ketika mereka pertama kali berbalik kepada Tuhan dalam iman. Saat Anda datang kepada Yesus, Anda dibaptis atau ditempatkan ke dalam tubuh-Nya oleh Roh Kudus (1 Kor. 12:12–13, Gal. 3:27). Setiap orang percaya telah dibaptis atau dibenamkan ke dalam tubuh dan kematian Kristus Yesus oleh Roh Kudus (1 Kor. 12:12–13, Gal. 3:27). Baptisan air adalah tindakan lahiriah yang bersaksi tentang realitas supernatural ini.

Mark 1:9

In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan.

(a) Nazareth was a town in lower Galilee where Jesus spent his childhood years (Matt. 2:23, 21:11).

(b) Galilee was a region of northern Israel that was administered as part of the Roman province of Judea. Much of Christ’s life and ministry took place in the Galilean cities of Nazareth and Capernaum.

Markus 1:11

dan sebuah suara keluar dari surga: "Engkau adalah Putraku yang terkasih, di dalam Engkau aku berkenan."

Kesayangan. Kata aslinya (agapetos) berarti sangat dicintai, terhormat, favorit dan layak dicintai. Ini terkait erat dengan kata kerja (agapao) yang berarti sangat senang atau menyukai atau puas. Allah Bapa tidak hanya mengasihi Allah Anak, tetapi Ia sangat menyayangi dan berkenan kepada-Nya (Mat. 12:18, 17:5, Markus 1:11, 9:7, 12:6, Lukas 3: 22, 9:35, 20:13, 2 Ptr. 1:17).

Kata ini juga menggambarkan orang percaya yang ada di dalam Kristus. Anda adalah anak kesayangan Tuhan. Bapa surgawi Anda menyukai Anda. Anda adalah favoritnya yang terhormat dan dia sangat senang dengan Anda.

Semua penulis surat menyebut orang-orang percaya sebagai anak-anak Allah yang terkasih atau terkasih (lihat masuk untuk Rom. 1:7).

Mark 1:13

And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.

Tempted by Satan; Lihat masuk for Matt. 4:1.

Markus 1:14

Sekarang setelah Yohanes ditahan, Yesus datang ke Galilea, memberitakan Injil Allah,

(a) Injil Tuhan identik dengan Injil Yesus (2 Th. 1:8) dan Injil kasih karunia (Kisah Para Rasul 20:24) karena Yesus adalah perwujudan kasih karunia Bapa (lihat masuk untuk 1 Kor. 1:4).

(b) Preaching; Lihat masuk for Mark 1:4.

Markus 1:15

dan berkata, “Waktunya telah genap, dan kerajaan Allah sudah dekat; bertobat dan percaya kepada Injil.”

(a) Kerajaan Tuhan identik dengan kerajaan surga; melihat masuk for Matt. 3:2.

(b) At hand. The kingdom of God is near you. It is within reach. This is good news for sinners and those who feel far from God. We may say, “I can’t believe it. God is holy and I am a sinner.” And Jesus replies, “Repent! Change the way you think about God.”

(c) Menyesali. To repent literally means to change your mind. In a biblical sense, repentance is not an isolated intellectual act but a response to spiritual revelation that leads to transformation. In context, Jesus is inviting us to change our unbelieving minds and receive the glad tidings of God’s grace and forgiveness.

Note that there is no suggestion of sin or penance in this context. In the new covenant, repentance does not mean “reform your sinning ways.” In the old covenant, repentance implied a turning from sin (see for example; 1 Kings 8:35, 47-48, 2 Chr. 7:14, Eze. 14:6, 18:30, Jer. 36.3). But in the new covenant, repentance involves a turning to God (Acts 20:21). Paul preached that we should “repent and turn to God” (Act 26:20). Repentance and faith are two sides of the same coin and both are a response to God’s love and grace. Repentance is the ability to receive the truth that sets us free. It’s a change of mind that causes us to see as God sees and think as God thinks. To repent and believe is the same as “hear and believe” (Acts 15:7).

Lihat masuk untuk Pertobatan.

(d) Percaya pada Injil. Dalam Perjanjian Baru, ada lebih dari 200 pernyataan imperatif yang terkait dengan iman. Beberapa pernyataan ini mendesak kita untuk: menerima Yesus (Yohanes 1:11-12, 5:43), menerima pesan Yesus (Yohanes 17:8), menaati atau mengindahkan pesan atau kabar baik Yesus (Yohanes 17:6 ) dan berbalik kepada Allah dalam pertobatan (Kisah Para Rasul 26:20). Kitab suci lain mendorong kita untuk menerima firman (Markus 4:20), mengakui Yesus sebagai Tuhan (Rm. 10:9), memanggil nama Tuhan (Kisah 2:21), makan roti kehidupan (Yohanes 6: 50-51), diperdamaikan dengan Allah (2 Kor. 5:20), tunduk pada kebenaran Allah (Rm. 10:3), dan dilahirkan kembali (Yohanes 3:3, 7). Tetapi satu keharusan yang tampak jauh lebih dari yang lain, adalah instruksi untuk percaya. Kita harus percaya pada kabar baik Yesus (lihat masuk untuk Yohanes 3:16).

(e) Injil mengacu pada Injil Kristus atau Injil Allah atau Injil kerajaan. Ini semua adalah label yang berbeda untuk Injil kasih karunia. Lihat masuk untuk Injil.

Mark 1:16

As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen.

(a) Simon was a common Biblical name. Since there were two disciples named Simon, they were distinguished as Simon Peter (Mark 3:16) and Simon the zealot (Matt. 10:4). In addition, the New Testament names seven other Simons including Simon the step-brother of Jesus (Matt. 13:55), Simon the leper (Matt. 26:6), Simon of Cyrene (Matt. 27:32), Simon the Pharisee (Luke 7:36–40), Simon, the father of Judas Iscariot (John 13:2), Simon the sorcerer (Acts 8:9), and Simon the tanner (Acts 10:6). This Simon lived with his brother Andrew in Bethsaida (John 1:44) near Capernaum (Mark 1:21, 29).

(b) Andrew, the brother of Simon Peter, had been a disciple of John the Baptist when he first encountered Jesus (John 1:35–40). Later, Jesus called both Andrew and Simon Peter to follow him (Mark. 1:17).

Mark 1:19

Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets.

(a) Yakobus, the son of a fisherman called Zebedee (see next verse), was one of Jesus’ first disciples. He is always mentioned with his brother John, and he is always listed first suggesting that he was the older of the two. James and John must have been rowdy and passionate men because Jesus called them “Sons of Thunder” (Mark 3:17). James was the first apostle to be martyred and the only apostle whose death is recorded in scripture (Acts 12:2). He was executed by Herod Agrippa I, grandson of Herod the Great, around AD44.

(b) Yohanes, the son of Zebedee, was a fishermen like his brother of James. Their mother was probably Salome (Matt. 27:56) who was probably Mary’s sister (Mark 15:40, John 19:25). If so, James and John, were Jesus’ cousins. Their family lived in Capernaum (Mark 1:21) and they were prosperous enough to own a fishing business (see next verse). Like his brother, John walked away from all that to follow Jesus. Following the ascension of Jesus, John became a prominent leader within the church.

Mark 1:21

They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach.

(a) The Sabbath was the day of rest mandated in the Law of Moses (Ex. 31:14, Lev. 23:3). The Sabbath day began at sunset on Friday and ended on sunset on Saturday.

(b) Synagogue. Jesus often preached in the Jewish assemblies or synagogues; see masuk for Mark 1:39.

Mark 1:22

They were amazed at his teaching; for he was teaching them as one having authority, and not as the scribes.

(a) Amazed at his teaching. The people were literally “struck with astonishment” because Jesus’ message nothing like what they were used to hearing from the scribes and religious leaders. This kind of amazed reaction was common when Jesus ministered (e.g., Matt. 13:54, 22:33).

(b) Authority. Jesus taught with the divine and irrefutable authority of the Son of God. The scribes had merely read about God, but Jesus was God in the flesh (Col. 2:9, 1 Tim. 3:16).

(c) Scribes. The scribes were experts in the law and were sometimes referred to as lawyers (e.g., Luke 7:30). The scribes were responsible for copying the scriptures (the Old Testament), teaching, reading, and interpreting the Law of Moses (Matt. 23:2, Luke 5:17). Many scribes were members of the ruling council or Sanhedrin (Mark 15:1, Acts 4:5), and some were members of the party of Pharisees (Mark 2:16, Acts 23:9). By the time of Christ, the scribes had become a highly-exclusive group who believed they understood the law better than the masses. Jesus rebuked the scribes for putting more emphasis on their traditions than on than the law itself (Mark 7:6–13), and for their greed and hypocrisy (Matt. 23:2–33, Luke 20:46–47). See also the masuk for Matt. 5:20.

Markus 1:24

berkata, “Apa urusan kita satu sama lain, Yesus dari Nazaret? Apakah Engkau datang untuk menghancurkan kami? Aku tahu siapa Engkau—Yang Kudus dari Tuhan!”

Yang Kudus dari Tuhan! Yesus adalah Anak Kudus yang berasal dari Bapa Suci dalam kuasa Roh Kudus (Yohanes 17:11, Kisah Para Rasul 10:38).

Mark 1:29

And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with James and John.

(a) Simon; Lihat masuk for Mark 1:16.

(b) Andrew; Lihat masuk for Mark 1:16.

(d) Yohanes; Lihat masuk for Mark 1:19.

Mark 1:30

Now Simon’s mother-in-law was lying sick with a fever; and immediately they spoke to Jesus about her.

Simon. There are nine men named Simon in the New Testament (see masuk for Matt. 4:18). This is Simon Peter (Matt. 8:14).

Mark 1:39

And He went into their synagogues throughout all Galilee, preaching and casting out the demons.

(a) Synagogues. Jesus preached in the Jewish assemblies or synagogues (Matt. 12:9, Mark 1:21, Luke 4:44, John 6:59) and the apostle Paul followed his example (Acts 17:1–2). The first Christians were Jewish and when they travelled they proclaimed the good news in Jewish assemblies. To a large degree, the Christian church was birthed in Jewish synagogues. See also the masuk for Jas. 2:2.

(b) Khotbah; Lihat masuk for Mark 1:4.

Mark 1:41

Moved with compassion, Jesus stretched out His hand and touched him, and said to him, “I am willing; be cleansed.”

Compassion. The original word for compassion (splagchnizomai) appears a dozen times in the New Testament and in every case it is associated with the divine compassion revealed in Jesus Christ. See masuk for Compassion.

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Markus 1