Markus 1:1
Der Anfang des Evangeliums von Jesus Christus, dem Sohn Gottes.
(a) Das Evangelium 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 Eintrag für das Evangelium.
(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 der Täufer erschien in der Wüste und predigte eine Taufe der Buße zur Vergebung der Sünden.
(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 der Täufer. Das ursprüngliche Wort für Baptist ist ein Verb (Taufe), also wäre eine genauere Übersetzung Johannes der Täufer. Obwohl Matthäus und Lukas Johannes als Johannes den bezeichneten Baptist (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 Täufer (e.g., Mark 6:14, 24-25, 8:28).
(b) Predigt. Das ursprüngliche Wort (Kerusso) bedeutet, als öffentlicher Ausrufer zu verkünden. Dies ist eines von drei Wörtern, die im Neuen Testament häufig mit „predigen“ übersetzt werden. Sehen Eintrag for Acts 5:42.
(c) Eine Taufe der Buße. The ceremonial washing of hands was an old covenant ritual, but there was nothing that looked like water baptism. When John started baptizing people in the River Jordan, the religious leaders thought it was strange and refused to participate (Luke 7:30, John 1:25).
(d) Vergebung. Das ursprüngliche Wort (Aphese) für Vergebung ist ein Substantiv, das manchmal mit Vergebung übersetzt wird. Es bedeutet ein Loslassen oder eine Entlassung (vgl Eintrag for Luke 24:47).
Markus 1:5
Und das ganze Land Judäa zog zu ihm hinaus und alle Einwohner von Jerusalem; und sie wurden von ihm im Jordan getauft und bekannten ihre Sünden.
Getauft. Das ursprüngliche Wort impliziert totales Eintauchen. Sehen Eintrag zur Taufe.
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
„Ich habe dich mit Wasser getauft; aber er wird euch mit dem Heiligen Geist taufen.“
(a) Getauft … taufen. Die ursprünglichen Worte implizieren ein totales Eintauchen. Sehen Eintrag zur Taufe.
(b) Wasser… der Heilige Geist. Prior to Christ, John the Baptist baptized people in water as a prophetic act foreshadowing the baptism of the Holy Spirit. After Christ, the early church baptized people in water in response to what the Holy Spirit had done (e.g., Acts 10:47). John was looking forward; the Christians were looking back.
Although the scriptures mention several types of baptism, in reality there is only one baptism that saves (Eph. 4:5, 1 Pet. 3:21). That is the baptism done to every believer by the Holy Spirit when they first turn to the Lord in faith. The moment you came to Jesus, you were baptized or placed into his body by the Holy Spirit (1 Cor. 12:12–13, Gal. 3:27). Every believer has been baptized or immersed into the body and death of Christ Jesus by the Holy Spirit (1 Cor. 12:12–13, Gal. 3:27). Water baptism is an outward act testifying to this supernatural reality.
(c) Der Heilige Geist wird auch als Geist Gottes oder Geist Christi bezeichnet; sehen Eintrag 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
und eine Stimme kam aus dem Himmel: „Du bist mein geliebter Sohn, an dir habe ich Wohlgefallen.“
Geliebte. Das ursprüngliche Wort (Agapetos) bedeutet innig geliebt, geschätzt, beliebt und liebenswert. Es ist eng verwandt mit einem Verb (agapao) that means to be well pleased or fond of or contented. God the Father not only loves God the Son, but he is deeply fond of him and well-pleased with him (Matt. 12:18, 17:5, Mark 1:11, 9:7, 12:6, Luke 3:22, 9:35, 20:13, 2 Pet. 1:17).
Dieses Wort beschreibt auch den Gläubigen, der in Christus ist. Du bist Gottes geliebtes Kind. Dein himmlischer Vater liebt dich. Sie sind sein geschätzter Liebling und er ist sehr zufrieden mit Ihnen.
Alle Briefschreiber bezeichneten die Gläubigen als die geliebten oder innig geliebten Kinder Gottes (siehe Eintrag for Rom. 1:7).
Markus 1:13
Und er blieb vierzig Tage in der Wüste und wurde von Satan versucht; und er war bei den wilden Tieren, und die Engel dienten ihm.
Von Satan versucht; sehen Eintrag for Matt. 4:1.
Markus 1:14
Nun, nachdem Johannes in Gewahrsam genommen worden war, kam Jesus nach Galiläa und predigte das Evangelium Gottes,
(a) Das Evangelium Gottes is synonymous with the gospel of Jesus (2 Th. 1:8) and the gospel of grace (Acts 20:24) because Jesus is the embodiment of the Father’s grace (see Eintrag for 1 Cor. 1:4).
(b) Predigt; sehen Eintrag for Mark 1:4.
Markus 1:15
und sagen: „Die Zeit ist erfüllt, und das Reich Gottes ist nahe; bereue und glaube an das Evangelium.“
(a) Das Reich Gottes ist gleichbedeutend mit dem Himmelreich; sehen Eintrag 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) Bereuen. Buße bedeutet im wahrsten Sinne des Wortes, dass man seine Meinung ändert. Im biblischen Sinne ist Buße kein isolierter intellektueller Akt, sondern eine Reaktion auf spirituelle Offenbarung, die zur Transformation führt. In diesem Zusammenhang lädt Jesus uns ein, unsere ungläubige Einstellung zu ändern und die frohe Botschaft von Gottes Gnade und Vergebung zu empfangen.
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).
Sehen Eintrag für Reue.
(d) Glauben Sie an das Evangelium. In the New Testament, there are more than 200 imperative statements linked with faith. Some of these statements exhort us to: receive Jesus (John 1:11-12, 5:43), receive the message of Jesus (John 17:8), obey or heed the message or good news of Jesus (John 17:6) and turn to God in repentance (Acts 26:20). Other scriptures encourage us to accept the word (Mark 4:20), confess Jesus as Lord (Rom. 10:9), call on the name of the Lord (Act 2:21), eat the bread of life (John 6:50-51), be reconciled to God (2 Cor. 5:20), submit to God’s righteousness (Rom. 10:3), and be born again (John 3:3, 7). But the one imperative that appears far more than any other, is the instruction to believe. We are to believe in the good news of Jesus (see Eintrag for John 3:16).
(e) Das Evangelium bezieht sich auf das Evangelium Christi oder das Evangelium Gottes oder das Evangelium des Königreichs. Dies sind alles verschiedene Bezeichnungen für das Evangelium der Gnade. Sehen Eintrag für das Evangelium.
Markus 1:16
Als er am See Genezareth entlangzog, sah er Simon und Andreas, Simons Bruder, ein Netz ins Meer werfen; denn sie waren Fischer.
(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.
Markus 1:21
Sie gingen nach Kapernaum; Und gleich am Sabbat betrat er die Synagoge und begann zu lehren.
(a) Der Sabbat 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) Synagoge. Jesus predigte oft in jüdischen Versammlungen oder Synagogen; sehen Eintrag 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 Eintrag for Matt. 5:20.
Markus 1:24
sagen: „Was haben wir miteinander zu tun, Jesus von Nazareth? Bist du gekommen, um uns zu zerstören? Ich weiß, wer Du bist – der Heilige Gottes!“
Der Heilige Gottes! Jesus is the Holy Son who comes from the Holy Father in the power of the Holy Spirit (John 17:11, Acts 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; sehen Eintrag for Mark 1:16.
(b) Andrew; sehen Eintrag for Mark 1:16.
(c) Jakobus; sehen Eintrag for Mark 1:19.
(d) Johannes; sehen Eintrag for Mark 1:19.
Markus 1:30
Jetzt lag Simons Schwiegermutter krank und hatte Fieber; und sogleich sprachen sie mit Jesus über sie.
Simon. Im Neuen Testament gibt es neun Männer mit dem Namen Simon (siehe Eintrag for Matt. 4:18). This is Simon Peter (Matt. 8:14).
Markus 1:39
Und er ging in ihre Synagogen in ganz Galiläa, predigte und trieb die Dämonen aus.
(a) Synagogen. 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 Eintrag for Jas. 2:2.
(b) Predigt; sehen Eintrag for Mark 1:4.
Markus 1:41
Mitleidig streckte Jesus seine Hand aus, berührte ihn und sagte zu ihm: „Ich bin bereit; gereinigt werden.“
Mitgefühl. Das ursprüngliche Wort für Mitgefühl (splagchnizomai) erscheint ein Dutzend Mal im Neuen Testament und wird in jedem Fall mit dem göttlichen Mitgefühl in Verbindung gebracht, das in Jesus Christus offenbart wurde. Sehen Eintrag für Mitgefühl.
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