Markus 1

Markus 1:1

Het begin van het evangelie van Jezus Christus, de Zoon van God.

(a) Het evangelie gaat onder verschillende namen. Er is het evangelie van Jezus Christus of het evangelie van Christus (Rom. 15:19, 1 Kor. 9:12, 2 Kor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1 :27, 1 Th. 3:2). Er is het evangelie van God (Marcus 1:14, Rom 1:1, 15:16, 2 Kor. 11:7, 1 Th. 2:2, 8, 9, 1 Petr. 4:17), evangelie van de zegende God (1 Tim. 1:11), en het evangelie van zijn Zoon (Rom 1:9). Er is het evangelie van het koninkrijk (Matt. 4:23, 9:35, 24:14, Lucas 16:16), en het evangelie van de heerlijkheid van Christus (2 Kor. 4:4). Dit zijn verschillende labels voor het enige echte evangelie van de genade van God (Handelingen 20:24). Zie je wel binnenkomst voor Het Evangelie.

(b) Jesus Christ. 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

Johannes de Doper verscheen in de woestijn en predikte een doop van bekering tot vergeving van zonden.

(a) Johannes 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) Johannes de Doper. Het oorspronkelijke woord voor baptist is een werkwoord (dopen), dus een nauwkeurigere vertaling zou Johannes de Doper zijn. Hoewel Mattheüs en Lukas naar Johannes verwezen als Johannes de baptist (bijv. Matt. 3:1, 11:11, 14:2, 8, 16:14, 17:13, Lucas 7:20, 33, 9:19), noemde Mark consequent Johannes de Doper (bijv. Marcus 6:14, 24-25, 8:28).

(b) Preaching. Het oorspronkelijke woord (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 binnenkomst for Acts 5:42.

(c) Een doop van berouw. Het ceremoniële handen wassen was een oud verbondsritueel, maar er was niets dat leek op de waterdoop. Toen Johannes begon met het dopen van mensen in de rivier de Jordaan, vonden de religieuze leiders het vreemd en weigerden eraan deel te nemen (Lukas 7:30, Johannes 1:25).

(d) Vergiffenis. Het oorspronkelijke woord (aphesis) voor vergeving is een zelfstandig naamwoord dat soms wordt vertaald als kwijtschelding. Het betekent loslaten of ontslag (zie binnenkomst voor Lukas 24:47).

Markus 1:5

En heel het land van Judea ging naar hem uit, en heel het volk van Jeruzalem; en zij werden door hem gedoopt in de rivier de Jordaan, terwijl zij hun zonden beleden.

Gedoopt. Het oorspronkelijke woord impliceert totale onderdompeling. Zie je wel binnenkomst voor de doop.

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

“Ik heb je met water gedoopt; maar Hij zal u dopen met de Heilige Geest.”

(a) Gedoopt... doop. De originele woorden impliceren totale onderdompeling. Zie je wel binnenkomst voor de doop.

(b) Water... de Heilige Geest. Vóór Christus doopte Johannes de Doper mensen in water als een profetische handeling die de doop met de Heilige Geest voorafschaduwde. Na Christus doopte de vroege kerk mensen in water als reactie op wat de Heilige Geest had gedaan (bijv. Handelingen 10:47). John keek vooruit; de christenen keken terug.

Hoewel de Schrift verschillende soorten doop vermeldt, is er in werkelijkheid maar één doop die redt (Ef. 4:5, 1 Petr. 3:21). Dat is de doop die aan elke gelovige wordt gedaan door de Heilige Geest wanneer ze zich voor het eerst in geloof tot de Heer wenden. Op het moment dat je tot Jezus kwam, werd je door de Heilige Geest gedoopt of in zijn lichaam geplaatst (1 Kor. 12:12-13, Gal. 3:27). Elke gelovige is door de Heilige Geest gedoopt of ondergedompeld in het lichaam en de dood van Christus Jezus (1 Kor. 12:12-13, Gal. 3:27). De waterdoop is een uiterlijke daad die van deze bovennatuurlijke werkelijkheid getuigt.

(c) De Heilige Geest is also known as the Spirit of God or the Spirit of Christ; see binnenkomst for John 14:26.

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

en er klonk een stem uit de hemel: "Je bent mijn geliefde Zoon, in jou heb ik welbehagen."

geliefde. Het oorspronkelijke woord (agapetos) betekent innig geliefd, gewaardeerd, favoriet en liefde waard. Het is nauw verwant aan een werkwoord (agapao) dat betekent goed tevreden zijn of dol op of tevreden zijn. God de Vader houdt niet alleen van God de Zoon, maar hij houdt ook heel veel van hem en is zeer tevreden over hem (Matt. 12:18, 17:5, Marcus 1:11, 9:7, 12:6, Lucas 3: 22, 9:35, 20:13, 2 Petr. 1:17).

Dit woord beschrijft ook de gelovige die in Christus is. Je bent Gods geliefde kind. Je hemelse Vader houdt van je. Je bent zijn gewaardeerde favoriet en hij is erg blij met je.

Alle briefschrijvers verwezen naar gelovigen als de geliefde of zeer geliefde kinderen van God (zie binnenkomst voor 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; zie je wel binnenkomst for Matt. 4:1.

Markus 1:14

Nadat Johannes nu in hechtenis was genomen, kwam Jezus in Galilea, predikend het evangelie van God,

(a) Het evangelie van God is synoniem met het evangelie van Jezus (2 Th. 1:8) en het evangelie van genade (Handelingen 20:24) omdat Jezus de belichaming is van de genade van de Vader (zie binnenkomst voor 1 Kor. 1:4).

(b) Preaching; zie je wel binnenkomst for Mark 1:4.

Markus 1:15

en zeggende: "De tijd is vervuld en het koninkrijk van God is nabij gekomen; bekeer u en geloof in het evangelie.”

(a) The kingdom of God is synonymous with the kingdom of heaven; see binnenkomst 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) Berouw hebben. 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).

Zie je wel binnenkomst voor bekering.

(d) Geloof in het evangelie. In het Nieuwe Testament zijn er meer dan 200 dwingende uitspraken die verband houden met geloof. Sommige van deze uitspraken sporen ons aan om: Jezus te ontvangen (Johannes 1:11-12, 5:43), de boodschap van Jezus te ontvangen (Johannes 17:8), de boodschap of het goede nieuws van Jezus te gehoorzamen of er acht op te slaan (Johannes 17:6 ) en keer je berouwvol tot God (Handelingen 26:20). Andere teksten moedigen ons aan om het woord te aanvaarden (Marcus 4:20), Jezus als Heer te belijden (Rom. 10:9), de naam van de Heer aan te roepen (Handelingen 2:21), het brood des levens te eten (Johannes 6: 50-51), verzoend worden met God (2 Kor. 5:20), onderwerpen aan God's gerechtigheid (Rom. 10:3) en wedergeboren worden (Johannes 3:3, 7). Maar de enige imperatief die veel meer voorkomt dan alle andere, is de instructie om te geloven. We moeten in het goede nieuws van Jezus geloven (zie binnenkomst voor Johannes 3:16).

(e) Het evangelie verwijst naar het evangelie van Christus of het evangelie van God of het evangelie van het koninkrijk. Dit zijn allemaal verschillende labels voor het evangelie van genade. Zie je wel binnenkomst voor Het Evangelie.

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) Jakobus, 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) Johannes, 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 binnenkomst 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 binnenkomst for Matt. 5:20.

Markus 1:24

zeggende: "Wat hebben we met elkaar te maken, Jezus van Nazareth? Ben je gekomen om ons te vernietigen? Ik weet wie U bent - de Heilige van God!”

De Heilige van God!

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; zie je wel binnenkomst for Mark 1:16.

(b) Andrew; zie je wel binnenkomst for Mark 1:16.

(c) Jakobus; zie je wel binnenkomst for Mark 1:19.

(d) Johannes; zie je wel binnenkomst 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 binnenkomst 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 binnenkomst for Jas. 2:2.

(b) Preaching; zie je wel binnenkomst 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 binnenkomst for Compassion.

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