The Gospel of Mark

Authorship, Date and Place

The Gospel itself does not indicate its author, but tradition has identified him as John Mark, the assistant and understudy of both Paul and Peter, and the cousin of Barnabas. John Mark appears in the New Testament eight times, in each case in connection with one of these Apostles: Acts 12:12,25; Acts 15:37-41; Colossians 4:10; 2 Timothy 4:11; Philemon 24; and 1 Peter 5:13.

Papias (135 AD) said, “Mark became the interpreter of Peter and wrote down accurately, but not in order, as much as he remembered of the sayings and doings of Christ.” In about 150 AD, Justin Martyr wrote that Mark’s Gospel was “the memoirs of Peter,” and Ireneaus referred to the author as “Mark, the disciple and interpreter of Peter.” The inference is that Peter was preaching and teaching about Jesus in Rome, while Mark recorded the things that Peter said. The dramatic style of the Gospel may reflect a preacher; for example, the word “immediately” is used over forty times. Peter’s own statement in Acts 10:37-38 would be a good summary of the Gospel of Mark. Interestingly, some believe that the mysterious reference to the young man who escaped apprehension in the Garden may be Mark’s way of signing the Gospel (Mark 14:51-52). Tradition records that John Mark went on and planted the churches in Alexandria.

This Gospel was probably the first to be written, sometime between 50 – 60 AD, and more than likely in Rome. Because of its Gentile readers, Jewish customs are explained (e.g. handwashing in 7:1-4 and Preparation Day in 15:42) and Aramaic words are translated (e.g. 3:17; 7:11; 15:22). The book uses several Latin words, rather than Greek, such as modius for “bowel” (4:21); census for “tribute” (12:14); speculator for “executioner” (6:27); and centurio for “centurion” (15:39). Tradition links both Peter and Mark in Rome, where Peter was martyred. A member of the Roman church is mentioned in the Gospel: Rufus (15:21; Romans 16:13).


Special Features of Mark

Mark is the Gospel of an eye-witness. Personal gestures are observed and noted (e.g. 3:5; 5:41; 8:23; 9:27; 10:16). Even the eyes of Jesus are noted (note periblepo in 3:5,34; 5:32). Peter would be familiar with many of the events in Jesus’ life, including remembering specific words (5:41; 7:34; 14:36; 15:34). It is very much a book of action, recording over half of the miracles of Jesus. The writer also notes the response of the people who encountered Jesus, who are amazed (1:27); critical (2:7); afraid (4:41); astonished (7:37); and hostile (14:1).

The Roman mind was “impatient of abstractions and literary inbreeding” (M. Tenney). Therefore, parables and Old Testament quotations feature rarely, with the emphasis being upon the things that Jesus did. Mark is not a biography, much more a snap shot album of episodes in Christ’s ministry. He also has a strong interest in demons and Jesus is seen triumphing over the powers of Satan. However, the miracles are not for exhibitionism but always connected with a definite human need or emergency. The supernatural features heavily in the Gospel.

Suffering is another key theme in Mark. If the Gospel was written during the Neronian persecution of the Roman church, this would encourage those who were suffering for the sake of Christ (a theme of 1 Peter). Suffering is viewed as a sign of God’s approval in Mark, rather than wrath. As Jesus breathes His last, the Centurion, a Gentile, declares Him to the Son of God (15:39). This theme of suffering helps to emphasise the importance of the cross in the Gospel.

1. Note Jesus’ teaching on suffering (8:34-38); the baptism and cup of suffering (10:35-40); the promise of future suffering for Jesus’ disciples (10:30b; 13:9-13).
 
2. Jesus suffers among the wild animals (1:13) and in Gethsemane accepts the cup of suffering (14:35-36). He tells His disciples “The Son of Man must suffer…” (8:31) and becomes the model for all believers who suffer.

Another special feature of this Gospel is the “Messianic secret.” On several occasions, Jesus warns His disciples or the person for whom He has performed a miracle to keep silent about who He is, or what He has done (see 1:34,44; 3:12; 5:43; 7:36; 8:26,30; 9:9). Perhaps Jesus feared that people would want to make him a political king (John 6:14-15). Matthew 16:17 and Isaiah 42:2-3 may also need to be considered.

The use of the Greek historic present tense is a feature; again reflecting the stories as preached, and the early dating of the Gospel. Many of the Aramaic words of Jesus are only found in Mark, as is the repetitive use of “and” (kai) to link the sentences. Mark’s command of the Greek language was not as polished as that of the other New Testament writers. Although inspired by the Holy Spirit, the evangelists were themselves ordinary men.
 

 
Exclusive Details in Mark 

Only three narrative passages are exclusive to Mark, each of them unusual: Mark 7:31-37; 8:22-26 and 14:51-52. This has led many to believe that Mark was a primary source for other Gospels. The promise of speaking in tongues exclusively appears in a Gospel account in the longer ending of Mark, 16:17. 
 

 
Jesus Christ in Mark

Unlike Matthew, who concentrates on Jesus as Messiah, Mark is concerned with the activity of one who is the Son of God. This Sonship is not in the doctrinal sense of John’s Gospel, but in the demonstration of divine power. Jesus has irresistible authority over every kind of disease, evil spirit and force of nature. The disciples ask, “Who can this be that even the wind and the sea obey him?” (4:41). When Caiaphas asks Him, “Are you the Christ, the Son of the Blessed One?” He answers majestically “I am” (14:62). This verse brings together two different messianic passages: Psalm 110:1 and Daniel 7:13. He is God’s beloved Son at both His baptism and His transfiguration (1:11; 9:7). He pardons a man’s sin, an attribute ascribed to “God alone” in 2:5-7.

Jesus is also one hundred percent human in Mark’s Gospel. As the “Son of Man,” He is angry (3:5); sighing (7:34; 8:12); filled with compassion (1:41; 6:34) and stricken with grief (14:33). He mixes with the common and the sinful people and has need of prayer. He is referred to as “Jesus” over eighty times. Although Mark records far fewer actual sayings or teachings of Jesus than the other Gospels, there is a remarkable emphasis on Jesus as a teacher. Words such as “teacher”; “teach” or “teaching”; and “Rabbi” are applied to Jesus on thirty-nine occasions.

By suffering, Christ fulfils the role of the promised Servant of Yahweh (Isaiah 42:1-4; 53:1-12). Mark 10:45 is a key verse, which reveals Jesus Christ as both Servant and Redeemer.