Author
The text never identifies or names the author, nor does he claim to be a participant in the events or even an eyewitness to them.
There are some New Testament references to a Mark and a John Mark, but there is no concrete evidence that either of these were the same as the author of the gospel.
There is some historical evidence that Peter is the main source for the gospel according to Mark. In the 2nd century, Justin Martyr made a reference to “Peter’s memoirs,” and he quotes a passage only found in the gospel of Mark. The 3rd century church historian Eusebius mentions a follower of Peter, named Mark, who recorded Peter’s memories.
Date
Early church history assumed the primacy of Matthew’s gospel and made Mark’s gospel of little importance. St. Augustine said that Mark was primarily a follower, lackey, and digester of Matthew. This view was held until the rise of historical criticism in the 17th century.
Most scholars today accept Mark’s gospel as the first written story of Christ and many date the gospel between 65 and 70 AD. An intense persecution of Christians by Nero was happening during this time frame, and Mark’s gospel makes numerous references to persecution as well as the value of suffering. It is widely accepted that Mark was the first gospel to be written down.
Genre
Mark is a “gospel,” which is its own unique kind of genre. It is the story of Jesus in narrative form, drawn primarily from a diverse set of oral traditions. It also draws theological conclusions about the person of Jesus and the significance of his story.
Mark as Literature
In 1959, distinguished Oxford literary critic Helen Gardner spoke of the “poetry of St. Mark”:
Reading the Gospel is like reading a poem. It is an imaginative experience. It presents us with a sequence of events and sayings which combine to create in our minds a single complex and powerful symbol, a pattern of meaning. Reading St. Mark is quite unlike reading a series of entries made by a compiler of annals, or a collection of separate anecdotes.
from “The Poetry of St. Mark,” in The Business of Criticism [Oxford: Clarendon Press, 1959] 103.
Theology
The theological themes in Mark include
- The Paschal mystery – paradox of the Messiah who enters into his glorious reign only through the suffering of the cross
- The cross as the secret of discipleship
- A profoundly human Jesus.
- A Jesus that can only be understood in light of the cross.
Discipleship
Discipleship is a key theme in Mark. It is the story, not only of Jesus, but what it means to be involved with Jesus.
The primary term for a disciple in the gospel is mathetes, which means “a learner” or “an apprentice.” Every major section in the gospel begins with a section on discipleship.
The most important aspect of being a disciple emphasized in this gospel is the cross. In first-century Judea, Roman crucifixion was a symbol of weakness and extreme humiliation. As commentator Morna Hooker puts it, “Mark’s gospel is a bold apology for the scandal of the cross.”1 Mark’s gospel puts forward that the cross was a necessity, not as a substitute, but an example to be followed.
Items of Note
Ending It is generally accepted that the current ending was added later, and that the original author ended it with an empty tomb on purpose.
Urgency A common word in this gospel is “immediately.” It is very fast-paced, and there is an urgency conveyed. The author invites us into the action and portrays Jesus as a man in the center of the action. Mark’s gospel also compels the reader to make a choice and to make it now. The opening words declare who Jesus is and challenge us to either accept or reject that. And, for Mark, accepting it means entering into the suffering Jesus himself experienced. This is not a surface-level intellectual acceptance.
In the action Mark is fast-paced and breatless, but at the same time, he often gives us details that allow us to be very much “in the action” that is taking place.
A very human Jesus Mark’s Jesus is very human, reflecting his “low Christology.” That does not mean that Mark does not see Jesus as divine; rather, Mark sees him first and foremost as human.
The “Messianic secret” Throughout the gospel, there are various acknowledgments of who Jesus is, but Jesus will forbid anyone to proclaim it. Scholars refer to this as the “Messianic secret.” Why does Jesus seek to keep his identity under wraps? Because the people had expectations of what a Messiah should be, and Jesus knows that he is not that kind of Messiah. No one will fully understand who Jesus is—and be ready to proclaim that—until the Cross.
Misunderstood Messiah Jesus’s friends and even his family constantly misunderstand who he is and what he is about. The ones who call him Messiah don’t understand what it means to be a Messiah. And what it means is being so closely identified with Jesus that one walks the same path of suffering that he walked.
Negative view of the inner ring of disciples Mark consistently portrays the disciples in a negative light, and this is often softened by Matthew and Luke.
Literary Features
Repetition and bracketing Mark is fond of repeating key words such as gospel and exousia (authority or power). He also “brackets” sections with similar stories; for example, the stories of blind men in 8:22-26 and 10:46-52. Similarly, he often creates what scholars call “Marken sandwiches,” where he begins a story, interrupts it with another, and then finishes the original story (e.g. Mark 5).
Threefold Patterns Things often come in threes. For example, choosing the disciples (Mark 1), appointing the twelve (Mark 3), sending out the twelve (Mark 6). There are also three Passion predictions, three denials, and Jesus comes to the disciples in Gethsemane three times.
Use of Geography A number of times, Jesus crosses the Sea of Galilee, which, for Mark, represents the barrier between the Jewish and Gentile territories. And he often works the same miracles on both sides of the barrier. The best example of this is Mark’s two versions of feeding a multitude.
Use of Architecture Many times, Mark will contrast the actions of Jesus in a “house” with actions in a “synagogue.” For example, Mark 1:21-28 is a synagogue healing, whereas Mark 1:29-31 is a healing in a house. As the gospel progresses, the synagogue actions are often the ones which trigger the ire of the religious leaders (such as Mark 3:1-6).
Outline2
- JESUS’ ACTIVITIES PRODUCE AWE, BUT NO ONE PERCEIVES THEIR REAL SIGNIFICANCE
- The Beginnings of Jesus’ Ministry [1: 1-15]
- Transitional Summary [1:14-15]: after John’s arrest Jesus begins preaching the Gospel
- Jesus Speaks and Acts with Authority [ 1:16-3:12]
- Transitional Summary [3:6-12]: enemies conspire to destroy Jesus; great crowds surround him; demons are continually silenced
- Jesus Encounters Widespread Disapproval [3:13-6:6]
- Transitional Episode [6:1-6]: Jesus is rejected at Nazareth; he travels around other villages teaching
- The Disciples Also Misunderstand Him [6:7-8:26]
- Transitional Episode [8:22-26]: healing in stages of the blind man
- JESUS’ DEATH SHOWS THE TRUE MEANING OF HIS MESSIAHSHIP AND MODELS AUTHENTIC DISCIPLESHIP
- Jesus Discusses His Death and Being His Follower [8:27-10:52]
- Transitional Episode [10:46-52]: healing of blind Bartimaeus
- Conflict in Jerusalem [11:1-12:44]
- Transitional Episode [12:41-44]: the widow who gives all that she has
- The End Times [13:1-14:11]
- Transitional Episode [14:1-11]: the authorities seek Jesus’ life; a woman anoints Jesus; the authorities conspire with Judas
- The Passion Narrative [14:12-16:8]
- Concluding Episode [16:1-8]: the women discover the empty tomb, but out of fear tell no one.