This shortest of all New Testament gospels is likely the first to have been written, yet it often tells of Jesus' ministry in more detail than either Matthew or Luke (for example, the miracle stories at Mark 5:1-20 or Mark 9:14-29). It recounts what Jesus did in a vivid style, where one incident follows directly upon another. In this almost breathless narrative, Mark stresses Jesus' message about the kingdom of God now breaking into human life as good news (Mark 1:14-15) and Jesus himself as the gospel of God (Mark 1:1; 8:35; 10:29). Jesus is the Son whom God has sent to rescue humanity by serving and by sacrificing his life (Mark 10:45). IntroductionIntroduction
The opening verse about good news in Mark (Mark 1:1) serves as a title for the entire book. The action begins with the appearance of John the Baptist, a messenger of God attested by scripture. But John points to a mightier one, Jesus, at whose baptism God speaks from heaven, declaring Jesus his Son. The Spirit descends upon Jesus, who eventually, it is promised, will baptize "with the holy Spirit." This presentation of who Jesus really is (Mark 1:1-13) is rounded out with a brief reference to the temptation of Jesus and how Satan’s attack fails. Jesus as Son of God will be victorious, a point to be remembered as one reads of Jesus' death and the enigmatic ending to Mark’s Gospel.
The key verses at Mark 1:14-15, which are programmatic, summarize what Jesus proclaims as gospel: fulfillment, the nearness of the kingdom, and therefore the need for repentance and for faith. After the call of the first four disciples, all fishermen (Mark 1:16-20), we see Jesus engaged in teaching (Mark 1:21, 22, 27), preaching (Mark 1:38, 39), and healing (Mark 1:29-31, 34, 40-45), and exorcising demons (1, 22-27.34.39). The content of Jesus' teaching is only rarely stated, and then chiefly in parables (Mark 4) about the kingdom. His cures, especially on the sabbath (Mark 3:1-5); his claim, like God, to forgive sins (Mark 2:3-12); his table fellowship with tax collectors and sinners (Mark 2:14-17); and the statement that his followers need not now fast but should rejoice while Jesus is present (Mark 2:18-22), all stir up opposition that will lead to Jesus' death (Mark 3:6).
In Mark, Jesus is portrayed as immensely popular with the people in Galilee during his ministry (Mark 2:2; 3:7; 4:1). He appoints twelve disciples to help preach and drive out demons, just as he does (Mark 3:13-19). He continues to work many miracles; the blocks Mark 4:35-6:44 and Mark 6:45-7:10 are cycles of stories about healings, miracles at the Sea of Galilee, and marvelous feedings of the crowds. Jesus' teaching in Mark 7 exalts the word of God over "the tradition of the elders" and sees defilement as a matter of the heart, not of unclean foods. Yet opposition mounts. Scribes charge that Jesus is possessed by Beelzebul (Mark 3:22). His relatives think him "out of his mind" (Mark 3:21). Jesus' kinship is with those who do the will of God, in a new eschatological family, not even with mother, brothers, or sisters by blood ties (Mark 3:31-35; cf Mark 6:1-6). But all too often his own disciples do not understand Jesus (Mark 4:13, 40; 6:52; 8:17-21). The fate of John the Baptist (Mark 6:17-29) hints ominously at Jesus' own passion (Mark 9:13; cf Mark 8:31).
A breakthrough seemingly comes with, Peter’s confession that Jesus is the Christ (Messiah; Mark 8:27-30). But Jesus himself emphasizes his passion (Mark 8:31; 9:31; 10:33-34), not glory in the kingdom (Mark 10:35-45). Momentarily he is glimpsed in his true identity when he is transfigured before three of the disciples (Mark 9:2-8), but by and large Jesus is depicted in Mark as moving obediently along the way to his cross in Jerusalem. Occasionally there are miracles (Mark 9:17-27; 10:46-52; 11:12-14, 20-21, the only such account in Jerusalem), sometimes teachings (Mark 10:2-11, 23-31), but the greatest concern is with discipleship (Mark 8:34-9:1; 9:33-50). For the disciples do not grasp the mystery being revealed (Mark 9:32; 10:32, 38). One of them will betray him, Judas (Mark 14:10-11, 43-45); one will deny him, Peter (Mark 14:27, 31, 54, 66-72); all eleven men will desert Jesus (Mark 14:27, 50).
The passion account, with its condemnation of Jesus by the Sanhedrin (Mark 14:53, 55-65; 15:1a) and sentencing by Pilate (Mark 15:1b-15), is prefaced with the entry into Jerusalem (Mark 11:1-11), ministry and controversies there (Mark 11:15-12:44), Jesus' Last Supper with the disciples (Mark 14:1-26), and his arrest at Gethsemane (Mark 14:32-52). A chapter of apocalyptic tone about the destruction of the temple (Mark 13:1-2, 14-23) and the coming of the Son of Man (Mark 13:24-27), a discourse filled with promises (Mark 13:11, 31) and admonitions to be watchful (Mark 13:2, 23, 37), is significant for Mark’s Gospel, for it helps one see that God, in Jesus, will be victorious after the cross and at the end of history.
The Gospel of Mark ends in the most ancient manuscripts with an abrupt scene at Jesus' tomb, which the women find empty (Mark 16:1-8). His own prophecy of Mark 14:28 is reiterated, that Jesus goes before the disciples into Galilee; "there you will see him." These words may imply resurrection appearances there, or Jesus' parousia there, or the start of Christian mission, or a return to the roots depicted in Mark 1:9, 14-15 in Galilee. Other hands have attached additional endings after Mark 16:8; see the note on Mark 16:9-20.
The framework of Mark’s Gospel is partly geographical: Galilee (Mark 1L14-9:49), through the area "across the Jordan" (Mark 10:1) and through Jericho (Mark 10:46-52), to Jerusalem (Mark 11:1-16:8). Only rarely does Jesus go into Gentile territory (Mark 5:1-20; 7:24-37), but those who acknowledge him there and the centurion who confesses Jesus at the cross (Mark 15:39) presage the gospel’s expansion into the world beyond Palestine.
Mark’s Gospel is even more oriented to christology. Jesus is the Son of God (Mark 1:11; 9:7; 15:39; cf Mark 1:1; 14:61). He is the Messiah, the anointed king of Davidic descent (Mark 12:35; 15:32), the Greek for which, Christos, has, by the time Mark wrote, become in effect a proper name (Mark 1:1; 9:41). Jesus is also seen as Son of Man, a term used in Mark not simply as a substitute for "I" or for humanity in general (cf Mark 2:10, 27-28; 14:21) or with reference to a mighty figure who is to come (Mark 13:26; 14:62), but also in connection with Jesus' predestined, necessary path of suffering and vindication (Mark 8:31; 10:45).
The unfolding of Mark’s story about Jesus is sometimes viewed by interpreters as centered around the term "mystery." The word is employed just once, at Mark 4:11, in the singular, and its content there is the kingdom, the open secret that God’s reign is now breaking into human life with its reversal of human values. There is a related sense in which Jesus' real identity remained a secret during his lifetime, according to Mark, although demons and demoniacs knew it (Mark 1:24; 3:11; 5:7); Jesus warned against telling of his mighty deeds and revealing his identity (Mark 1:44; 3:12; 5:43; 7:36; 8:26, 30), an injunction sometimes broken (Mark 1:45; cf Mark 5:19-20). Further, Jesus teaches by parables, according to Mark, in such a way that those "outside" the kingdom do not understand, but only those to whom the mystery has been granted by God.
Mark thus shares with Paul, as well as with other parts of the New Testament, an emphasis on election (Mark 13:20, 22) and upon the gospel as Christ and his cross (cf 1 Cor 1:23). Yet in Mark the person of Jesus is also depicted with an unaffected naturalness. He reacts to events with authentic human emotion: pity (Mark 1:44), anger (Mark 3:5), triumph (Mark 4:40), sympathy (Mark 5:36; 6:34), surprise (Mark 6:9), admiration (Mark 7:29; 10:21), sadness (Mark 14:33-34), and indignation (Mark 14:48-49).
Although the book is anonymous, apart from the ancient heading "According to Mark" in manuscripts, it has traditionally been assigned to John Mark, in whose mother’s house (at Jerusalem) Christians assembled (Acts 12:12). This Mark was a cousin of Barnabas (Col 4:10) and accompanied Barnabas and Paul on a missionary journey (Acts 12:25; 13:3; 15:36- 39). He appears in Pauline letters (2 Tim 4:11; Philippians 1:24) and with Peter (1 Peter 5:13). Papias (ca. A.D. 135) described Mark as Peter’s "interpreter," a view found in other patristic writers. Petrine influence should not, however, be exaggerated. The evangelist has put together various oral and possibly written sources ?miracle stories, parables, sayings, stories of controversies, and the passion ?so as to speak of the crucified Messiah for Mark’s own day.
Traditionally, the gospel is said to have been written shortly before A.D. 70 in Rome, at a time of impending persecution and when destruction loomed over Jerusalem. Its audience seems to have been Gentile, unfamiliar with Jewish customs (hence Mark 7:3-4, 11). The book aimed to equip such Christians to stand faithful in the face of persecution (Mark 13:9-13), while going on with the proclamation of the gospel begun in Galilee (Mark 13:10; 14:9). Modern research often proposes as the author an unknown Hellenistic Jewish Christian, possibly in Syria, and perhaps shortly after the year 70.
The principal divisions of the Gospel according to Mark are the following:
I. The Preparation for the Public Ministry of Jesus (Mark 1:1-13)
II. The Mystery of Jesus (Mark 1:14-8:26)
III. The Mystery Begins to Be Revealed (Mark 8:27-9:32)
IV. The Full Revelation of the Mystery (Mark 9:33-16:8)
V. The Longer Ending (Mark 16:9-20)
VI. The Shorter Ending
VII. The Freer Logion (in the note on Mark 16:9-20)