Markus 1:1
Permulaan 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 kemasukan untuk Injil.
(b) Nabi Isa. 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 pembaptisan 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. Perkataan asal untuk pembaptis ialah kata kerja (baptisō), jadi terjemahan yang lebih tepat ialah Yohanes Pembaptis. Walaupun Matius dan Lukas merujuk kepada John 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) berdakwah. Perkataan asal (kerusso) bermaksud menghebahkan sebagai penjerit awam. Ini adalah salah satu daripada tiga perkataan yang biasanya diterjemahkan sebagai "berkhotbah" dalam Perjanjian Baru. Lihat kemasukan for Acts 5:42.
(c) Pembaptisan pertobatan. 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) Pengampunan. Perkataan asal (aphesis) untuk pengampunan ialah kata nama yang kadangkala diterjemahkan sebagai pengampunan. Ia bermaksud melepaskan atau memecat (lihat kemasukan for Luke 24:47).
Markus 1:5
Dan seluruh negeri Yudea pergi kepadanya, dan semua penduduk Yerusalem; dan mereka dibaptiskan olehnya di sungai Yordan, sambil mengaku dosa mereka.
Dibaptiskan. Perkataan asal membayangkan rendaman total. Lihat kemasukan 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… baptiskan. Perkataan asal membayangkan rendaman total. Lihat kemasukan untuk Pembaptisan.
(b) Air… Roh Kudus. 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) The Holy Spirit is also known as the Spirit of God or the Spirit of Christ; see kemasukan 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
dan terdengarlah suara dari langit: "Engkaulah Anak-Ku yang Kukasihi, kepada-Mulah Aku berkenan."
yang dikasihi. Perkataan asal (agapetos) bermaksud disayangi, dihormati, disayangi dan patut disayangi. Ia berkait rapat dengan kata kerja (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).
Perkataan ini juga menggambarkan orang percaya yang ada dalam Kristus. Anda adalah anak kesayangan Allah. Bapa syurgamu mengasihi kamu. Anda adalah kegemarannya yang dihormati dan dia sangat gembira dengan anda.
Semua penulis surat merujuk kepada orang percaya sebagai anak-anak Tuhan yang dikasihi atau dikasihi (lihat kemasukan for Rom. 1:7).
Markus 1:13
Dan Dia berada di padang gurun empat puluh hari dicobai oleh Iblis; dan Dia bersama-sama dengan binatang buas, dan malaikat-malaikat melayani Dia.
Digoda oleh Syaitan; lihat kemasukan for Matt. 4:1.
Markus 1:14
Selepas Yohanes ditangkap, Yesus datang ke Galilea, memberitakan Injil Allah,
(a) Injil Tuhan 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 kemasukan for 1 Cor. 1:4).
(b) Preaching; see kemasukan for Mark 1:4.
Markus 1:15
dan berkata, “Waktunya sudah genap, dan Kerajaan Allah sudah dekat; bertobat dan percaya kepada Injil.”
(a) The kingdom of God is synonymous with the kingdom of heaven; see kemasukan 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) Bertaubatlah. 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 kemasukan untuk Taubat.
(d) Percaya kepada injil. 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 kemasukan for John 3:16).
(e) Injil merujuk kepada Injil Kristus atau Injil Tuhan atau Injil Kerajaan. Ini semua adalah label yang berbeza untuk Injil rahmat. Lihat kemasukan untuk Injil.
Markus 1:16
Ketika Dia sedang berjalan di tepi Danau Galilea, Dia melihat Simon dan Andreas, saudara Simon, menebarkan jala di laut; kerana mereka adalah nelayan.
(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.
Markus 1:21
Mereka pergi ke Kapernaum; dan segera pada hari Sabat Dia masuk ke rumah ibadat dan mula mengajar.
(a) Hari Sabat 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) Sinagog. Yesus sering berkhotbah di perhimpunan atau sinagoga Yahudi; lihat kemasukan 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 kemasukan for Matt. 5:20.
Markus 1:24
berkata, “Apakah urusan kita satu sama lain, hai Yesus orang Nazaret? Adakah Engkau datang untuk membinasakan kami? Aku tahu siapa Engkau—Yang Kudus dari Tuhan!”
Yang Kudus dari Tuhan! 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; lihat kemasukan for Mark 1:16.
(b) Andrew; lihat kemasukan for Mark 1:16.
(c) Yakobus; lihat kemasukan for Mark 1:19.
(d) Yohanes; lihat kemasukan for Mark 1:19.
Markus 1:30
Ibu mertua Simon terbaring sakit demam; dan segera mereka bercakap kepada Yesus tentang dia.
Simon. Terdapat sembilan lelaki bernama Simon dalam Perjanjian Baru (lihat kemasukan for Matt. 4:18). This is Simon Peter (Matt. 8:14).
Markus 1:39
Dan Dia masuk ke dalam rumah ibadat mereka di seluruh Galilea, berkhotbah dan mengusir setan.
(a) rumah ibadat. 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 kemasukan for Jas. 2:2.
(b) berdakwah; lihat kemasukan for Mark 1:4.
Markus 1:41
Digerakkan dengan belas kasihan, Yesus mengulurkan tangan-Nya dan menjamah dia, dan berkata kepadanya, “Aku mau; dibersihkan.”
belas kasihan. Perkataan asal untuk belas kasihan (splagchnizoma) muncul sedozen kali dalam Perjanjian Baru dan dalam setiap kes ia dikaitkan dengan belas kasihan ilahi yang dinyatakan dalam Yesus Kristus. Lihat kemasukan untuk Belas Kasihan.
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