Mark

Author: John Mark

Audience: Mostly Gentile Christians, probably in the church at Rome

Date: Between the mid-50s and late 60s ad

Theme: To encourage his readers to persevere through suffering and persecution, Mark presents Jesus as the Servant-Messiah and Son of God who died as a ransom for sinners.

Introduction

Author

Although there is no direct internal evidence of authorship, it was the unanimous testimony of the early church that this Gospel was written by John Mark (“John, also called Mark,” Ac 12:12, 25; 15:37). The most important evidence comes from Papias (c. ad 120–140), who quotes an even earlier source as saying: (1) Mark was a close associate of Peter, from whom he received the tradition of the things said and done by the Lord; (2) this tradition did not come to Mark as a finished, sequential account of the life of our Lord, but as the preaching of Peter—preaching directed to the needs of the early Christian communities; (3) Mark accurately preserved this material. The conclusion drawn from this tradition is that the Gospel of Mark largely consists of the preaching of Peter arranged and shaped by Mark (see note on Ac 10:37). This tradition of a close relationship between Peter and Mark finds support in 1Pe 5:13, where Peter sends greetings to his readers from “my son Mark” (see also note on 1Pe 5:13).

John Mark in the NT

It is generally agreed that the Mark who is associated with Peter in these traditions is also the John Mark of the NT. The first mention of him is in connection with his mother, Mary, who had a house in Jerusalem that served as a meeting place for believers (Ac 12:12). When Paul and Barnabas returned to Antioch from Jerusalem after the famine visit, Mark accompanied them (Ac 12:25). Mark next appears as a “helper” to Paul and Barnabas on their first missionary journey (Ac 13:5), but he deserted them at Perga in Pamphylia (see map) to return to Jerusalem (Ac 13:13). Paul must have been deeply disappointed with Mark’s actions on this occasion, because when Barnabas proposed taking Mark on the second journey, Paul flatly refused, a refusal that broke up their working relationship (see Ac 15:36–39 and note on 15:39). Barnabas took Mark, who was his cousin (Col 4:10), and departed for Cyprus. No further mention is made of either of them in the book of Acts. Mark reappears in Paul’s letter to the Colossians, written from Rome. Paul sends a greeting from Mark and adds: “You have received instructions about him; if he comes to you, welcome him” (Col 4:10; see Phm 24, written at about the same time). At this point Mark had apparently won his way back into Paul’s confidence. By the end of Paul’s life, Mark had certainly regained Paul’s favor. In 2Ti 4:11 Paul tells Timothy to bring Mark with him to Rome, because “he is helpful to me in my ministry.”

Date of Composition

Some have suggested that Mark’s Gospel may have been composed in the 50s or early 60s. Others have felt that the content of the Gospel and statements made about Mark by the early church fathers indicate that the book was written shortly before or after the destruction of Jerusalem in ad 70. See article and charts.

Place of Writing

According to early church tradition, Mark was written “in the regions of Italy” (Anti-Marcionite Prologue, a work possibly dating as early as the second century ad directed against the heretical views of Marcion) or, more specifically, in Rome (Irenaeus; Clement of Alexandria). These same authors closely associate Mark’s writing of the Gospel with the apostle Peter. The above evidence is consistent with (1) the historical probability that Peter was in Rome during the last days of his life and was martyred there and (2) the biblical evidence that Mark also was in Rome about the same time and was closely associated with Peter (see 2Ti 4:11; 1Pe 5:13, where the word “Babylon” may be a cryptogram for Rome; see also Introduction to 1 Peter: Place of Writing).

Recipients

The evidence points to the church at Rome, or at least to Gentile readers. Mark explains Jewish customs (7:2–4; 15:42), translates Aramaic words (3:17; 5:41; 7:11,34; 15:22,34) and seems to have a special interest in persecution and martyrdom (8:34–38; 13:9–13)—subjects of special concern to Roman believers (and to Peter as well; cf. 1 Peter). A Roman destination would explain the almost immediate acceptance of this Gospel and its rapid dissemination.

Occasion and Purpose

Since Mark’s Gospel is traditionally associated with Rome, it may have been occasioned by the persecutions of the Roman church in the period c. ad 64–67. The famous fire of Rome in 64—which the emperor Nero falsely blamed on the Christians to deflect suspicions that his soldiers had set the fire at his direction—resulted in widespread persecution and martyrdom. Or Mark may be writing to prepare his readers before such suffering begins by placing before them the life of Jesus. There are many references, both explicit and veiled, to suffering and discipleship throughout his Gospel (1:12–13; 3:22,30; 8:34–38; 10:30,33–34,45; 13:8–13).

Theological Emphases

(1) The Servant-Messiah. The first half of Mark’s Gospel highlights Jesus’ extraordinary authority as the Messiah and Son of God. The second half shockingly reveals that the Messiah’s role is not to conquer the Romans, but to suffer and die as an atoning sacrifice for sins. Salvation is achieved through suffering and sacrifice. Both the human cause (12:12; 14:1–2; 15:10) and the divine necessity (8:31; 9:31; 10:33–34) of the cross are emphasized by Mark.

(2) Discipleship. Jesus provides the model for discipleship. The disciples are portrayed negatively. They fail to understand Jesus’ mission and repeatedly demonstrate pride and self-interest. In contrast, Jesus takes up the cross, and true disciples are to do the same.

(3) The teachings of Jesus. Although Mark records far fewer actual teachings of Jesus than the other Gospel writers, there is a remarkable emphasis on Jesus as teacher. The words “teacher,” “teach” or “teaching” and “Rabbi” are applied to Jesus in Mark 39 times.

(4) The Messianic secret. On several occasions Jesus warns his disciples or others to keep silent about who he is or what he has done (see 1:34,44; 3:12; 5:43 and notes; 7:36; 8:30; 9:9; see also notes on Mt 8:4; Lk 9:21). Mark’s purpose in using this motif is to allow Jesus to define his messiahship on his own terms—as the suffering Messiah.

(5) Son of God. Perhaps the most important title in Mark for Jesus (1:1,11; 3:11; 5:7; 9:7; 12:1–11; 13:32; 15:39). Son of God can be Messianic, pointing to Jesus’ royal authority as Messiah (1:1,11; 9:7; 14:61; cf. 2Sa 7:14; Ps 2:7) but in various contexts the title suggests Jesus’ divine identity and authority (3:11; 5:7; 12:1–11; 13:32; 15:39).

(6) Divine authority. Although Mark emphasizes the humanity of Jesus more than the other Gospels (1:41; 3:5; 6:5,6,31,34; 7:34; 8:12; 10:14; 11:12,21; 13:32; 14:33–34), he has equally strong implications of his deity (1:2–3; 2:5–8; 4:41; 5:30; 6:48).

Mark’s Gospel may have been occasioned by the persecutions of the Roman church in the period c. ad 64–67. Or Mark may be writing to prepare his readers before such suffering begins by placing before them the life of Jesus.

Outline

I. Prologue (1:1–13)

A. John the Baptist Prepares the Way (1:1–8)

B. The Baptism and Temptation of Jesus (1:9–13)

II. The Authority of the Messiah (1:14—8:21)

A. The Kingdom Authority of the Messiah (1:14—3:6)

1. Jesus proclaims the kingdom and calls disciples (1:14–20)

2. Authority in teaching, healing and exorcism (1:21–45)

3. Conflicts with the religious leaders (2:1—3:6)

B. The Disciple-Family of the Messiah and Those “Outside” (3:7—6:6a)

1. Summary of Jesus’ ministry (3:7–12)

2. Choosing the twelve (3:13–19)

3. Jesus’ true family and the Beelzebul controversy (3:20–35)

4. Parables about the kingdom of God (4:1–34)

5. Jesus’ authority over natural and supernatural powers (4:35—5:43)

6. Unbelief in Nazareth (6:1–6a)

C. The Expanding Mission of the Messiah (6:6b–8:21)

1. Sending out the twelve (6:6b–13)

2. Flashback to the death of John the Baptist (6:14–29)

3. Feeding five thousand (6:30–44)

4. Walking on the water (6:45–52)

5. Healings near Gennesaret (6:53–56)

6. Commands of God and human traditions (7:1–23)

7. The faith of the Syrophoenician woman (7:24–30)

8. Healing a deaf and mute man (7:31–37)

9. Feeding the four thousand (8:1–10)

10. Requesting a sign and warning against the leaven of the Pharisees and of Herod (8:11–21)

III. The Suffering Way of the Messiah (8:22—15:47)

A. Revelation of the Messiah’s Suffering (8:22—10:52)

1. Healing a blind man at Bethsaida (8:22–26)

2. Peter’s confession, first passion prediction and call to discipleship (8:27—9:1)

3. The transfiguration and the question about Elijah (9:2–13)

4. Healing a boy who had an evil spirit (9:14–29)

5. Second passion prediction and teaching on discipleship (9:30–50)

6. Teaching on divorce (10:1–12)

7. Blessing the children (10:13–16)

8. Riches and the kingdom of God (10:17–31)

9. Third passion prediction and the request of James and John (10:32–45)

10. Restoring blind Bartimaeus’s sight (10:46–52)

B. The Messiah Confronts Jerusalem (11:1—13:37)

1. The triumphal entry (11:1–11)

2. Prophetic action in the temple and cursing a fig tree (11:12–25)

3. Controversies in the temple (11:27—12:44)

4. The Olivet discourse (13:1–37)

C. The Passion of the Messiah in Jerusalem (14:1—15:47)

1. The plot to arrest Jesus and the anointing at Bethany (14:1–11)

2. The Last Supper and prediction of Peter’s denial (14:12–31)

3. The agony of Gethsemane (14:32–42)

4. The betrayal and arrest (14:43–52)

5. Jesus before the Sanhedrin and Peter’s denial of Jesus (14:53–72)

6. The trial before Pilate (15:1–20)

7. The crucifixion and death of Jesus (15:21–41)

8. The burial of Jesus (15:42–47)

IV. Epilogue: The Resurrection Announced (16:1–8)