Introduction to the Gospel of Mark Collections of sayings & stories Approximate Date: 70-75 Author: Unknown Attributed to John Mark, companion of Peter who is believed to have accompanied Peter to Rome where wrote down Peter s memories about Jesus. (However, Peter died around 62, and the temple (whose destruction is reflected in the gospel) was not destroyed until 70.) The document was originally circulated anonymously, but in the 2 nd century it became important to give the gospels names from the early days of the church. Audience: Unknown The material seems well-suited for one (or more) of the house churches in Antioch or Rome around 70. Writing to a congregation in Rome would help account for the material s rapid dissemination, and would help explain how readily it was accepted into the canon. Recipients were a Greek-speaking audience with little or no knowledge of Judean culture and language: The author explains a number of Jewish customs to his readers; when he uses Aramaic terms he translates them. Sources: The author probably had at his disposal a set of materials that had circulated orally for decades, and perhaps some material that may have been available in writing before he composed his gospel. The largest section ( pericope ) of material is a passion narrative probably produced by the church in Jerusalem. The material was probably developed to show Jesus as the Messiah whose death had occurred according to scripture. Additional materials included several story cycles: a cycle of miracle stories, a cycle of controversy stories, a group of parables, an extended apocalyptic discourse (chapter 13), and a unit of traditions containing stories quite similar to some in the story cycles. Circumstances & Influences; In 70, Roman soldiers under Vepasian squelched a Jewish revolt in Judea which had begun in 66. Roman retaliation for the revolt included destruction of the temple in Jerusalem, contributing greatly to the popular idea that the end would come soon; there was a noticeable increase in apocalyptic thought and literature among both Palestinian and Hellenistic Jewish Christians. Mark s perspective & material: Mark s Gospel is probably the compilation of oral traditions in the Christian community at Rome in the 60 s, although some of the oral traditions may have been written before Mark received them. This is a book based on common tradition, not the product of a personal literary authorship. It is helpful to think of Mark as editor (and not a very good one), with limited contributions of his own. When he does write in his own terms, his Greek lacks the clarity and vocabulary of later writers. Mark s use of the term gospel marks a transition from the oral form of transmission to written accounts of Jesus. It is impossible to know whether Mark perceived this as a new form of transmitting the Jesus story, or if the term gospel was used by successive evangelists in this new way. Regardless, a new genre of literature was born.
Mark thinks in apocalyptic terms, sharing and perpetuating the widely-held belief that Jesus would return in the immediate future as the Son of Man. The editor of Mark believes that he and his audience will participate in this great cosmic drama. The passion narrative is central in Mark: his Gospel is sometimes referred to as an extended passion narrative with a lengthy introduction. Like all of the Gospel writers, Mark uses the teachings of Jesus to speak in specific ways to his particular audience. He urges them to be vigilant, faithful, and ready for the return of Jesus. The author of Mark perceives his audience (and himself) as people living in the period between the resurrection and the parousia (second coming), people who are to live with heightened expectation that the parousia is imminent. Just as Jesus suffered during his passion, his followers may suffer in these final days. This gospel is not part of the propaganda literature of the early church. It is written for people who already share the author s faith, and it offers practical guidance in a situation of grave crisis. In these last days he portrays the story of Jesus as a battle between the Holy Spirit and the evil spirits of Satan. Although Mark is clearly focused on helping his readers prepare for the final days and remain faithful as the imminent end approaches, scholars agree that he took great care to preserve and transmit the stories and teachings of Jesus in the form he had received them. They are arranged rather awkwardly in the gospel, but they appear to have been preserved with integrity and faithfulness to the form in which he received them. In addition, by putting these materials into a single document, the author of Mark had a major impact on the future of the Christian movement in general, and on the other Synoptic Gospels in particular. Although quite removed in time from the life of Jesus, this document is of great historical importance because it is the closest in time to the culture and traditions of Jesus day. Although Mark includes a number of Jesus parables, Mark emphasizes the power of Jesus word more than his message. It is Jesus word that commands the evil spirits to leave and be silent. Note: In the Palestinian and Syrian traditions there was very little interest in Jesus death and resurrection; his teachings were more important. However, within the Hellenistic Jewish Christian and Pauline/Gentile missions, the actual sayings of Jesus seemed to recede into the background, and concern about his death and resurrection became primary. Mark s Gospel devotes considerable attention to following the way of Jesus, drawing on imagery from Isaiah 40. In this context, the language of repentance does not refer to contrition for sin, but focuses on return from exile (Borg). Jesus way to Jerusalem is filled with teachings about the way of discipleship. Understood literally, this way is about the path to martyrdom. Understood metaphorically, this way is about returning from exile, i.e., dying to an old way and being born into a new way of being. Distinctives of Mark s Gospel: Fast-moving, with little transition or interpretation Numerous examples of struggle between Jesus and evil spirits/demons Refers to the gospel as mystery, a secret not to be divulged to those on the outside. Contrast between those inside and those outside. o Jesus mother and siblings as outside, and his immediate followers as his family o Parables for public; interpretation for disciples o Those who have ears to hear... o Efforts to hide/get away Portrays Jesus as snippy, impatient and harsh with disciples Portrays the Jewish leaders as obtuse and blind, especially those responsible for Jesus death Portrays Jesus trying to keep his messiah-ship a secret (parables, don t tell, striving to be elusive). Two endings, neither of which seem to fit well with the rest of the document.
At baptism, Jesus is the only one who sees the heavens open and the only one who hears the voice from heaven. Brevity of the wilderness account. Emphasis on large crowds seeking Jesus, despite his repeated attempts to escape the spotlight. Emphasizes that the crowds seek Jesus, he is not trying to build a following. Many references to the lake and boats. Two miraculous feedings of large crowds (5000 and 4000) Two callings of disciples Concerned with the question why did Jesus have to die? Three reasons are offered: the Jewish leaders were suspicious of him and hated him; he chose to die and give his life for many; it was the will of God as announced long ago ( in accordance with scripture ). Sources Borg, Marcus. Meeting Jesus Again for the First Time. San Francisco: HarperSanFrancisco, 1994.. 2001. Reading the Bible Again for the First Time. San Francisco: HarperSanFrancisco, Grant, Frederick C. The Gospel According to St. Mark, The Interpreter s Bible in Twelve Volumes, Volume VII. Nashville: Abindgon Press,1951. Perkins, Phebe. The Gospel of Mark: Introduction, Commentary, and Reflections, The New Interpreter s Bible in Twelve Volumes, Volume VIII. Nashville: Abingdon Press, 1995. Wilson, R. McL. Mark, Peake s Commentary on the Bible. Workingham, Berkshire, England: 1982 (1962).
from Perkins, Phebe. The Gospel of Mark: Introduction, Commentary, and Reflections, The New Interpreter s Bible in Twelve Volumes, Volume VIII. Nashville: Abingdon Press, 1995.