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Mark C.E. = Common Era The events described by Mark covers the period from spring 29 C.E. to spring 33 C.E When Jesus was arrested at Gethsemane and the apostles fled, he was followed by a certain young man wearing a fine linen garment over his naked body. When the crowd tried to seize him too he left his linen garment behind and got away naked. This young man is generally believed to be Mark. He is described in Acts as John who was surnamed Mark and may have come from a comfortably situated family in Jerusalem, for they had their own house and servants. His mother, Mary, was also a Christian, and the early Congregation used her home as a meeting place. On the occasion when he was delivered by the angel from prison, Peter went to this house and found the brothers assembled there. Mark 14:50-52 And they all abandoned him and fled. However, a certain young man wearing only a fine linen garment over his naked body began to follow him nearby, and they tried to seize him, but he left his linen garment behind and got away naked. Acts 12:11-13 And Peter, realizing what was happening, said 'Now I know for sure that Jehovah sent his angel and rescued me from Herod’s hand and from everything that the Jews were expecting to happen.' After he realized this, he went to the house of Mary the mother of John who was called Mark, where quite a few were gathered together and were praying. The composition of this shortest of the Gospels is credited to this Mark. He was a co-worker with Jesus' apostles and one who placed his own life in the service of the good news but Mark was not one of the 12 apostles, and he was not an immediate companion of Jesus. Where did he get the intimate details that make his account of Jesus' ministry really live from beginning to end? According to the earliest tradition of Papias, Origen and Tertullian, this source was Peter, with whom Mark was closely associated. Did not Peter call him 'my '? 1 Peter 5:13 She who is in Babylon, a chosen one like you, sends you her greetings, and so does Mark, my . Peter was an eyewitness of practically all that Mark recorded, so he could have learned from Peter many descriptive points that are lacking in the other Gospels. For example, Mark speaks of 'the hired men' that worked for Zebedee, the leper entreating Jesus 'on bended knee', the demonized man 'slashing himself with stones' and Jesus giving his prophecy about the 'coming of the of man with great power and glory' while he was sitting on the Mount of Olives 'with the temple in view'. Mark 1:20 and without delay he called them. So they left their father Zebedee in the boat with the hired men and went off after him. Mark 1:40+41 There also came to him a leper, pleading with him even on bended knee, saying to him: 'If you just want to, you can make me clean.' At that he was moved with pity, and he stretched out his hand and touched him, and said to him: 'I want to! Be made clean'. Mark 5:5 And continually, night and day, he was crying out in the tombs and in the mountains and slashing himself with stones. Mark 13:3 As he was sitting on the Mount of Olives with the temple in view, Mark 13:26 And then they will see the of man coming in the clouds with great power and glory. Peter himself was a man of deep emotions and so could appreciate and describe to Mark the feelings and emotions of Jesus. So it is that Mark frequently records how Jesus felt and reacted. For example, that he looked 'around upon them with indignation, being thoroughly grieved', that he 'sighed deeply', and that he 'groaned deeply with his spirit'. Mark 3:5 After looking around at them with indignation, being thoroughly grieved at the insensibility of their hearts, he said to the man: “Stretch out your hand.” And he stretched it out, and his hand was restored. Mark 7:34 And looking up into heaven, he sighed deeply and said to him: “Ephphatha,” that is, “Be opened.” Mark 8:12 So he sighed deeply in his spirit and said: “Why does this generation seek a sign? Truly I say, no sign will be given to this generation'. It is Mark who tells us of Jesus' sentiments toward the rich young ruler, saying that he 'felt love for him' And what warmth we find in the account that Jesus not only stood a young in the midst of his disciples but also 'put his arms around it' and that on another occasion 'he took the into his arms'. Mark 10:21 Jesus looked at him and felt love for him and said, 'One thing is missing about you: Go, sell what things you have and give to the poor, and you will have treasure in heaven; and come be my follower.' Mark 9:36 Then he took a young and stood him in their midst; and putting his arms around him. Mark 10:13-16 People now began bringing him young for him to touch them, but the disciples reprimanded them. At seeing this, Jesus was indignant and said to them: 'Let the young come to me; do not try to stop them, for the Kingdom of God belongs to such ones. Truly I say to you, whoever does not receive the Kingdom of God like a young will by no means enter into it.' And he took the into his arms and began blessing them, laying his hands on them. Some of Peter's characteristics are to be seen in Mark's style, which is impulsive, living, vigorous, vital and descriptive. It seems he can hardly relate events fast enough. For example, the word 'immediately' occurs again and again, carrying the story along in dramatic style. Although Mark had access to the Gospel of Matthew and his record contains only 7% that is not contained in the other Gospels, it would be a mistake to believe that Mark simply condensed Matthew's Gospel and added a few special details. Whereas Matthew had portrayed Jesus as the promised Messiah and King, Mark now considers his life and works from another angle. He portrays Jesus as the miracle-working of God, the conquering Saviour. Mark puts stress on the activities of Christ rather than on his sermons and teachings. Only a small proportion of the parables and one of Jesus' longer discourses are reported, and the Sermon on the mount is omitted. It is for this reason that Mark's Gospel is shorter, though it contains just as much action as the others. At least 19 miracles are specifically referred to. While Matthew wrote his Gospel for the Jews, Mark evidently wrote primarily for the Romans. How do we know this? The Law of Moses is mentioned only when reporting conversation that referred to it, and the genealogy of Jesus is left out. The gospel of Christ is represented as of universal importance. He makes explanatory comments on Jewish customs and teachings with which non-Jewish readers might be unfamiliar. Mark 2:18 Now John’s disciples and the Pharisees practiced fasting. So they came and said to him: “Why do John’s disciples and the disciples of the Pharisees practice fasting, but your disciples do not practice fasting?' Mark 7:3+4 (For the Pharisees and all the Jews do not eat unless they wash their hands up to the elbow, clinging to the tradition of the men of former times, and when they come from the market, they do not eat unless they wash themselves. There are many other traditions that they have received and cling to, such as baptisms of cups, pitchers, and copper vessels.) Mark 14:12 Now on the first day of the Unleavened Bread, when they customarily offered up the Passover sacrifice, his disciples said to him: 'Where do you want us to go and prepare for you to eat the Passover?' Mark 15:42 Now as it was already late in the afternoon, and since it was Preparation, that is, the day before the Sabbath. Aramaic expressions are translated. Mark 3:17 James the of Zebedee and John the brother of James (he also gave these the name Boanerges, which means “Sons of Thunder”) Mark 5:41 Then, taking the hand of the , he said to her: “Talithacumi,” which, when translated, means: “Little girl, I say to you, ‘Get up!’” Mark 7:11 But you say, ‘If a man says to his father or his mother: “Whatever I have that could benefit you is corban (that is, a gift dedicated to God),” Mark 7:34 And looking up into heaven, he sighed deeply and said to him: “Ephphatha,” that is, “Be opened.” Mark 14:36 And he said: “Abba, Father, all things are possible for you; remove this cup from me. Yet, not what I want, but what you want.” Mark 15:22 So they brought him to the place called Golgotha, which means, when translated, “Skull Place.” Mark 15:34 And at the ninth hour, Jesus called out with a loud voice: “E′li, E′li, lama sabachthani?” which means, when translated: “My God, my God, why have you forsaken me? He qualifies Palestinian geographic names and plant life with explanations. Mark 1:5 And all the territory of Judea and all the inhabitants of Jerusalem were going out to him, and they were baptized by him in the Jordan River, openly confessing their sins. Mark 1:13 So he continued in the wilderness for 40 days, being tempted by Satan. He was with the wild beasts, but the angels were ministering to him. Mark 11:13+14 From a distance he caught sight of a fig tree that had leaves, and he went to see whether he could find something on it. But on coming to it, he found nothing but leaves, for it was not the season for figs. So he said to it: “Let no one eat fruit from you ever again.” And his disciples were listening. Mark 13:3 As he was sitting on the Mount of Olives with the temple in view, Peter, James, John, and Andrew asked him privately The value of Jewish coins is given in Roman money. Mark 12:42 Now a poor widow came and dropped in two small coins of very little value He uses more Latin words than the other Gospel writers, examples being speculator(body guardsman), praetorium(governor's palace) and centurio(army officer) Mark 6:27 So the king immediately sent a bodyguard and commanded him to bring John’s head. So he went off and beheaded him in the prison Mark 15:16 The soldiers now led him off into the courtyard, that is, into the governor’s residence, and they called the whole body of troops together. Mark 15:39 Now when the army officer who was standing by with him in view saw that he had expired under these circumstances, he said: “Certainly this man was God’s .” Since Mark evidently wrote primarily for the Romans he most likely did his writing in Rome. Both earliest tradition and the contents of the book allow for the conclusion that it was composed in Rome during either the first or the second imprisonment of the apostle Paul and hence, during the years 670-65 C.E. In those years Mark was in Rome at least once and likely twice. All the leading authorities of the second and third centuries confirm that Mark was the writer. The gospel was already in circulation amoung Christians by the middle of the second century. Its appearance in all the early catalogs of the Christian Greek Scriptures confirms the authenticity of Mark's Gospel. However, the long and short conclusions that are sometimes added after chapter 16, verse 8, are not to be regarded as authentic. They are missing in most of the ancient manuscripts, such as the Sinaitic and Vatican No 1209. The forth century scholars Eusebius and Jerome are in agreement that he authentic record closes with the words 'they were in fear'. The other conclusions were probably added with a view to smoothing over the abruptness with which the Gospel ends. That Mark's account is accurate is to be seen from the full harmony of his Gospel not only with the other Gospels but also with all the Holy Scriptures from Genesis to Revelation. Moreover, Jesus is shown again and again as one having authority not only in his spoken word but over the forces of nature, over satan and the demons, over sickness and disease, yes, over death itself. So Mark opens his narrative with the impressive introduction: 'The beginning of the good news about Jesus Christ'. His coming and ministry meant 'good news' and hence the study of Mark's Gospel must be beneficial to all readers. I hope you've enjoyed this interesting discourse. Yours, Katidid. |
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