Mark's gospel portrays Jesus as constantly on the move. Mark writes with a powerful and energetic literary style, full of drama, mystery, and color. Like the other Gospels, he provides a unique portrait of Jesus, with a special insight into who Jesus was and what he came to accomplish.
#1 - AUTHORSHIP
Very little is known about the author of this Gospel. Nowhere does the book mention him by name as well. Tradition identifies him as John Mark. Nothing is known about his father but his mother was Mary, a resident of Jerusalem and a sister to Barnabas (Acts 12:12; Col. 4:10).
Although Mark is not mentioned by name in the Gospels, there is plausible speculation that he knew the apostles and Jesus during Jesus‟ earthly ministry.
Some have suggested that it was his house that had the upper room where Jesus met with his disciples the night before his Crucifixion (14:12-16) and where the disciples waited for the descent of the Holy Spirit (Acts 1:12-2:2).
Because only Mark‟s Gospel contains the account of a young man who followed Jesus after His arrest in Gethsemane and who later fled naked when apprehended by the arresting crowd (14:51), many identify that young man as an anonymous reference to John Mark himself.
He is first mentioned in the Bible at the time of James‟ Martyrdom and Peter‟s imprisonment (Acts 12:12-17). He was introduced to the ministry by his cousin Barnabas who after the visit to Jerusalem with Paul (Acts 11:30), returned to Antioch taking Mark with him (Acts 12:25).
When Barnabas and Paul went on the first missionary journey, Mark went along as assistant (13:5). Mark stayed with them during their work in Cyprus, but when they left Cyprus for the mainland of Asia, he parted from them and returned t Jerusalem (13:13).
After the return from Antioch and the subsequent Jerusalem council, Barnabas proposed that John Mark be taken on the next journey, Paul rejected it, so Barnabas took Mark and sailed to Cyprus, whereas Paul with a new assistant went on the mission in Asia.
At this point probably about the year AD 50, Mark disappeared from the NT narrative and did not reappear for ten years. In the Epistles to Colossians, however, Mark had again joined Paul‟s company at Rome.
Tradition, preserved by Eusebius, says that he founded the churches of Alexandria.
#2 - DATING OF THE GOSPEL
The date of writing almost certainly falls between AD 65 and 70.
Some believe that it was written in AD 50, but if we accept the tradition that it was written after the death of Peter, then we have to accept the later dates.
Early church tradition places the writing during Peter‟s ministry in Rome or after his death.
There was enough evidences provided by the church fathers like Papias, Eusebius, Clement that Peter‟s hearers urged Mark to leave a record of the doctrine which Peter had communicated orally and that Peter authorized the Gospel to be read in churches.
Irenaeus confirmed this tradition by saying that “after the death of Peter and Paul, Mark delivered to us in writing things preached by Peter.”
There is a hint within the book suggesting a composition date in the middle of third of the first century. On the way to Golgotha, the soldiers compelled “Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross” (15:21).
If this is the same Rufus as the one saluted by Paul during his third missionary journey (Rom. 16:13), the dating of Mark somewhere between AD 56 and AD 66.
Mark 13 anticipates the fall of Jerusalem (AD 70). The Gospel‟s interest in persecution and suffering fits the Roman situation after the persecution by Nero. The use of Matthew and Luke fit this date.
#3 - PLACE OF WRITING
The Gospel of Mark is terse, clear and pointed a style which would appeal to the Roman mind. There are many Latinisms in Mark such as modius for “bushel” (4:21), census for tribute (12:14), spectacular for “executioners” (6:27), centurio for “centurion” (15:39) and others.
Mark apparently used the Latin terms because they were more common or more familiar. The Gospel contains little emphasis on Jewish law and customs.
When they are mentioned they are explained more fully than in the other Synoptic.
Mark writes to a community in Rome which is not so familiar with Jewish customs and rituals. He explains them for their sake. For instance,
In 7: 3 he writes “for the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the traditions of the elders”
1: 6 he explains how the John the Baptist was dressed.
2: 18, the disciples of John and of the Pharisees “used to fast”
3: 17, he clarifies the meaning of the word Boanerges which Jesus used to describe the sons of Zebedee, James and John.
13:3, he elucidates that the Mt. Olives was “over against the temple.”
15: 42, he makes clear the day of preparation as the day before Sabbath.
Other instances of explanation of Palestinian places and Jewish customs are 7:4, 11, 34, 12: 42, 15:22.
The internal evidence of the Gospel fits fairly well the external tradition (A second century document, called the Prologue to Mark, states that the Gospel was composed in Italy. Furthermore, Irenaeus and also Clement of Alexandria claimed that the Gospel was written in Rome) that the place of publication may have been Rome
#4 - PURPOSE OF THE GOSPEL
The opening verse presents,
The first obvious purpose: “the beginning of the Gospel of Jesus Christ, the son of God” (1:1). In his biographical study of life and ministry of Christ, Mark outlines a double thrust:
“For the son of man did not come to be served but to serve and give his life ransom for many” (10:45).
His ministry of teaching and healing occupies the first part of the book (1-10), whereas the events surrounding his Crucifixion are found in the lengthy second section. The comparison of content in the two sections will reveal that Mark clearly emphasised the redemptive nature of Christ‟s death and resurrection.
The second purpose of the Gospel is that he also intended to convince the Roman mind and reader, of the deity and mission of Jesus Christ. The purposes were both evangelism and edification. The book was designed to convince the new reader of Christ‟s deity and sacrificial death and to educate the converts about the significance of Christ‟s person and ministry.
#5 - OUTLINE
Mark 1:1-13 – opening events of Jesus‟ ministry
Mark 1:14-3:6 – Jesus‟ early Galilean ministry
Mark 3:7- 7:23 – second phase of Galilean ministry
Mark 7:24-9:50 – third phase of Galilean ministry
Mark 10:1-52 – Jesus‟ journey to Jerusalem
Mark 11:1-15:47 – Jesus‟ final week in Jerusalem
Mark 16:1-8 – Jesus‟ resurrection
Mark 16:9-20 – longer ending of Mark
ENDING OF MARK
There is a textual controversy over the ending of the book. Mark Gospel in its last chapter ends at verse 8 in most ancient authorities and it ends abruptly with the women fleeing in fear from the tomb. Many believe that final part of the manuscripts is missing so since it seems to be very abrupt and inconclusive many early manuscripts dating from the late second century have added the “larger ending” of verses 9-20 which is included in all modern translations.