Summary of the Gospel of Mark
This summary of the
Gospel of Mark provides information about the title, author(s), date of
writing, chronology, theme, theology, outline, a brief overview, and the
chapters of the Gospel of Mark.
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. a.d. 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).
It is generally agreed
that the Mark who is associated with Peter in the early non-Biblical tradition
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, p. 2273) 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 (Ac 15:36-39).
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
about the same time). At this point Mark was apparently beginning to win his
way back into Paul's confidence. By the end of Paul's life, Mark had fully
regained Paul's favor (see 2Ti 4:11 and note).
Some, who hold that
Matthew and Luke used Mark as a major source, have suggested that Mark 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 the destruction of Jerusalem in a.d. 70.
See essay and chart, p. 1943.
According to early
church tradition, Mark was written "in the regions of Italy"
(Anti-Marcionite Prologue) 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).
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.
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. a.d. 64-67. The famous fire
of Rome in 64 -- probably set by Nero himself but blamed on Christians --
resulted in widespread persecution. Even martyrdom was not unknown among Roman
believers. Mark may be writing to prepare his readers for such suffering by
placing before them the life of our Lord. There are many references, both
explicit and veiled, to suffering and discipleship throughout his Gospel
(see 1:12-13; 3:22,30; 8:34-38; 10:30,33-34,45; 13:8-13).
- The cross. 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.
- Discipleship. Special attention should be paid to the passages
on discipleship that arise from Jesus' predictions of his passion (8:34 -- 9:1; 9:35 -- 10:31; 10:42 -- 45).
- 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.
- 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 and
notes; 3:12; 5:43; 7:36; 8:30; 9:9).
- Son of God. Although Mark empasizes the humanity of Jesus
(see 3:5; 6:6,31,34; 7:34; 8:12;10:14; 11:12), he
does not neglect his deity (see 1:1,11; 3:11; 5:7; 9:7; 12:1-11; 13:32; 15:39).
Mark's Gospel is a
simple, succinct, unadorned, yet vivid account of Jesus' ministry, emphasizing
more what Jesus did than what he said. Mark moves quickly from one episode in
Jesus' life and ministry to another, often using the adverb
"immediately" (see note on 1:12). The book as a whole
is characterized as "The beginning of the gospel" (1:1). The life, death and resurrection of Christ
comprise the "beginning," of which the apostolic preaching in Acts is
the continuation.
- Early Galilean Ministry (1:14;3:12)
- Call of the first disciples (1:14-20)
- Miracles in Capernaum (1:21-34)
- Preaching and healing in
Galilee (1:35-45)
- Ministry in Capernaum (2:1-22)
- Sabbath controversy (2:23;3:12)
- Later Galilean Ministry (3:13;6:29)
- Choosing the 12 apostles (3:13-19)
- Teachings in Capernaum (3:20-35)
- Parables of the kingdom (4:1-34)
- Calming the Sea of Galilee (4:35-41)
- Healing a demon-possessed man
(5:1-20)
- More Galilean miracles (5:21-43)
- Unbelief in Jesus' hometown (6:1-6)
- Six apostolic teams preach
and heal in Galilee (6:7-13)
- King Herod's reaction to
Jesus' ministry (6:14-29)
- Jesus' Ministry in Judea and Perea (ch. 10)
VII.
The Resurrection of
Jesus (ch. 16)
