Saturday, October 17, 2015

Introduction to the Gospel of Mark











Introduction to the Gospel of Mark
1. Who is Mark?
Mark was not one of the 12 disciples. Perhaps the only mention of him in the Gospel is a shadowy reference in Mark 14:51-52.
Mark 14:51-52 (NASB)
51  A young man was following Him, wearing nothing but a linen sheet over his naked body; and they *seized him. 52  But he pulled free of the linen sheet and escaped naked.


This incident is recorded only in Mark’s Gospel, leading many commentators to think that Mark himself, the author of this Gospel, was this young man, but that out of modesty he did not include his own name. ESV Study Bible Notes.
As a youth, he perhaps was part of the larger group that followed Jesus.
The early church met at the home of Mark's mother, Mary, in Jerusalem. John Mark, was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, and the disciples used to meet at her house. Adam Clarke's Commentary.
Acts 12:12 (ESV)
12  And when he realized this, he went to the house of Mary, the mother of John who
was also called Mark, where many were gathered together and were praying.
Some have suggested that it was her house that Jesus and the disciples met for the Last Supper and that it was also in her large upper room where the believers were gathered when the Holy spirit fell on the day of Pentecost.


"This house of the Last Supper and of the great Commission is said to have belonged to the father and mother of St. Mark, and Barnabas his uncle (Col. 5:10), probably resided with them when he was in Jerusalem. After the crucifixion and ascension it became the general gathering-place of the disciples. All waited here in prayer until the descent of the Holy Ghost at Pentecost, and it was probably in its courtyard or outside it that St. Peter preached his Pentecostal sermon. We are told that it was situated on Mount Zion, and Epiphanius records that it escaped the destruction of Jerusalem by Titus, and that it was afterwards changed into a church....'Besides being described by Epiphanius, it is spoken of by St. Cyril and St. Jerome, and it has been kept in reverent memory ever since'” (Biggs, p. 173) (The Coming of the Saints, pages 41-42).
Some have suggested that Mark was the “rich young ruler”
A rich young ruler questioned Christ about what he needed to do to inherit eternal life.2 Mark's Gospel includes a detail that Matthew and Luke failed to mention: "And Jesus looking upon him loved him..." This hints at the possibility that young John Mark himself may have been that rich young man.
Mark 10:21 (NIV2011)
21  Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”


He was a cousin of Barnabas
Colossians 4:10 (ESV)
10  Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him),
He was added to Paul and Barnabas’ party when they visited Jerusalem for the famine relief
Acts 12:25 (NASB)
25  And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark.
He went with Barnabas and Saul (Paul) on the first missionary journey, but turned back to Jerusalem when they went inland to Asia at Perga in Pamphylia (Acts 13:5,13)
On the second missionary journey Barnabas wanted to take John-Mark along, but Paul refused because of his earlier defection, so Barnabas took Mark to Cyprus where he probably encouraged him (Acts 15:36-41)
Paul was later reconciled with Mark:
Mark was with Paul during his imprisonment in Rome and served as his delegate in Asia Minor (Philemon 24; Col. 4:10)
2. When was mark written?
The description of Jesus’ prediction of the destruction of Jerusalem suggests that Mark’s Gospel was written before A.D. 70 (Mk. 13:2,14-23) Early testimony of the church is divided about when Mark was written (e.g., before or after the martyrdom of Peter, A.D. 64-68): 1. Irenaeus and the Anti-Marcionite Prologue affirmed that Mark wrote after the death of Peter and Paul (see above) thus, placing the date of the epistle between A.D. 67-69 (Paul was probably martyred A.D. 67/68) 2. Clement of Alexandria and Origen affirmed that Mark wrote during Peter’s lifetime with Peter’s ratification, thus placing the date of the epistle between A.D. 64-68 (Peter was probably martyred A.D. 64) Dr. David Malick Ph.d
The external and internal data most convincingly point to Rome as the place of composition and a date for Mark in the mid- to late-50s a.d. (but some scholars date it in the mid- or late-60s; see below). The argument in favor of the mid- to late-50s is that the book of Acts ends with Paul in prison c. a.d. 62, leading many scholars to believe that Acts was written around that time. (Others suggest that Acts does not end at the point it was written because the key point of Acts is that the gospel had made it to Rome.) If Acts was written in the early 60s, then Luke’s Gospel was written before Acts (cf. Luke 1:3 with Acts 1:1), sometime in the early 60s. And if Luke depends on Mark’s Gospel for much of his material and overall structure (the clear majority view among scholars today), then Mark was written before Luke. This would place Mark in the mid- to late-50s. In fact, such a date fits with an early church tradition that Peter was in Rome in the early- to mid-50s. ESV Study Bible Notes.
Unlike the epistles, the gospels do not name their authors. The early church fathers, however, unanimously affirm that Mark wrote this second gospel. Papias, bishop of Hieropolis, writing about A.D. 140, noted:
And the presbyter [the Apostle John] said this: Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. From the Exposition of the Oracles of the Lord
Justin Martyr, writing about A.D. 150, referred to the Gospel of Mark as “the memoirs of Peter,” and suggested that Mark committed his gospel to writing while in Italy. This agrees with the uniform voice of early tradition, which regarded this gospel as having been written in Rome, for the benefit of Roman Christians. Irenaeus, writing about A.D. 185, called Mark “the disciple and interpreter of Peter,” and recorded that the second gospel consisted of what Peter preached about Christ. The testimony of the church fathers differs as to whether this gospel was written before or after Peter’s death (ca. A.D. 67–68). John MacArthur Introduction to Mark
3. How is Mark different from the other synoptic Gospels?
Mark's style is that of a shooting script, as for a movie or a teleplay. It moves rapidly through a series of visual images, emphasizing action. Mark continually uses a word eutheos, which is translated "immediately," "straightway," "forthwith," "anon," etc. (It appears over 40 times - about equal to the rest of the New Testament put together: only seven times in Matthew; only once in Luke.)
Mark uses the "historical present tense" 150 times. Jesus comes, Jesus says, Jesus heals - all in the present tense.
There are more miracles recorded in Mark than in the other Gospels, despite its being shorter. (Matthew's Gospel seems longer only because he includes the discourses - probably verbatim, having the skill to take them down in shorthand required of a customs official. Removing the discourses, it is shorter than Mark's.)
The action moves right along: It takes only 20 short verses in Chapter 1 to describe the ministry of John the Baptist, Jesus' baptism, His temptation in the wilderness, and the call of the disciples. Screenwriter for Peter's Gospel: John Mark by Chuck Missler
Whereas Matthew is written primarily to his fellow Jews, Mark’s gospel appears to be targeted to the Roman believers, particularly Gentiles. Mark wrote as a pastor to Christians who previously had heard and believed the Gospel (Romans 1:8). He desired that they have a biographical story of Jesus Christ as Servant of the Lord and Savior of the world in order to strengthen their faith in the face of severe persecution and to teach them what it meant to be His disciples. http://www.gotquestions.org/Gospel-of-Mark.html
Occasion and Purpose
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 burning of Rome in 64 — probably done 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 ). Glo Bible
Strong church tradition says that the Apostle Peter is the main source of Mark's gospel. Some think of Mark as "The Gospel According to Peter."
a. One indication of Peter's influence is that Peter speaks very affectionately of Mark, referring to him as Mark my son in 1 Peter 5:13. He also wrote that Mark was with him in 1 Peter 5:13.
i. Mark (who is also called John-Mark in passages like Acts 12:25) was a failure in ministry as pictured in the book of Acts with Paul (Acts 15:36-41). His relationship with Paul was restored in the end (2 Timothy 4:11).
ii. Like Mark, Peter also knew what it was like to be a failure in following Jesus after having denied Him three times. He too was restored in the end.
b. Another indication of Peter's influence is the vivid, eyewitness detail of this Gospel. It is "fullest of striking details that apparently came from Peter's discourses which Mark heard, such as green grass (6:39), two thousand hogs (5:13), looking round about (3:5,34)." (Robertson)
i. "Mark's Gospel throbs with life and bristles with vivid details. We see with Peter's eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men's bodies and saving men's souls." (Robertson)
c. A third indication of Peter's influence is that "Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the other, like Boanerges (3:17), Talitha cumi (5:41), Korban (7:11),Ephphatha (7:34), Abba (14:36)." (Roberston) http://biblehub.com/commentaries/guzik/commentaries/4101.htm
Mark’s Gospel is unique. It is not a biography of Jesus, like Matthew or Luke, for it does not dwell on Jesus’ family history or career. Instead, this Gospel is a record of Jesus’ actions and achievements. It presents Jesus as a Savior-King, who conquers demons, disease, and death.
The emphasis on Jesus’ mighty and miraculous works makes this Gospel action-packed, fresh, and vivid. Mark constantly uses the present tense to create the impression of an eyewitness account—the kind presented by an on-the-spot reporter. And just like a reporter, he speaks directly to the reader. He uses rhetorical questions that readers would likely ask themselves, such as, “Who can this be, that even the wind and the sea obey Him!” (4:41). Sometimes he even addresses his audience with Jesus’ words, “And what I say to you, I say to all: Watch!” (13:37). Mark wants to transform believers with his report, not merely inform them. The Nelson study Bible : New King James Version.


John Mark is giving Simon Peter’s account of the gospel. The early church felt that this
was true and took that position. For example, Papias, one of the early church fathers, recorded that John Mark got his gospel from Simon Peter: “Mark, the interpreter of Peter, wrote carefully down all that he recollected, but not according to the order of Christ’s speaking or working.” Eusebius says that “such a light of piety shone into the minds of those who heard Peter that they were not satisfied with once hearing, nor with the unwritten doctrine that was delivered, but earnestly besought Mark (whose gospel is now spread abroad) that he would leave in writing for them the doctrine which they had received by preaching.” So it was, therefore, that we got Simon Peter’s gospel through John Mark.
McGee, J. V. Thru the Bible commentary.
In Mark’s Gospel there are many features that reflect the interests and character of Peter. Apart from events surrounding Jesus’ death and resurrection, most of Jesus’ ministry recorded in Mark was centred in Galilee, where Peter’s home town of Capernaum seems to have been Jesus’ base. In fact, his real base may have been Peter’s own house (Mark 1:21,29; 2:1; 9:33).
The account in Mark shows the characteristic haste of Peter, as it rushes on from one story to the next. The language is usually more clearcut than in the parallels of the other Gospels, reported statements are more direct and details are more vivid. This is particularly so in describing Jesus’ actions and emotions (Mark 1:41; 3:5; 4:38; 6:6; 10:14,16,21,32). The genuineness of Peter is seen in that his mistakes are more openly reported than in the other Gospels (Mark 9:5-6; 14:66-72), whereas incidents that might bring him praise are omitted (cf. Matt 14:29; 16:17). Chuck Smith Thru the Bible
As the story of Jesus was set in Palestine, the Gentiles in Rome needed certain details explained. Consequently, Mark translated Hebrew or Aramaic expressions (Mark 3:17; 5:41; 7:11,34; 15:22,34) and explained Jewish beliefs and practices (Mark 7:3-4; 12:18,42; 14:12; 15:42).
The scope and purpose of the book are evident from its contents. In it Jesus is seen as the mighty Worker, rather than as the unique Teacher. It is the Gospel of Jehovah's "Servant the Branch" Zec 3:8 as Matthew is the Gospel of the "Branch. . .unto David" Jer 33:15
Everywhere the servant character of the incarnate Son is manifest. The key verse is Mark 10:45 "For even the Son of man came not to be ministered unto, but to minister." The characteristic word is "straightway," a servant's word. There is no genealogy, for who gives the genealogy of a servant? The distinctive character of Christ in Mark is that set forth in Philippians 2:6-8
But this lowly Servant, who emptied Himself of the "form of God," "and was found in fashion as a man," was, nevertheless, "the mighty God" Isa 9:6 as Mark distinctly declares Mark 1:1) and therefore mighty works accompanied and authenticated His ministry. As befits a Servant-Gospel, Mark is characteristically a Gospel of deeds, rather than on words.
The best preparation of the heart for the study of Mark is the prayerful reading of Isa 42:1-21; Isa 50:4-11; Isa 52:13-53:12; Zec 3:8; Php 2:5-8
Scofield Study Notes
Mark presents Jesus as the suffering Servant of the Lord (10:45). His focus is on the deeds of Jesus more than His teaching, particularly emphasizing service and sacrifice. Mark omits the lengthy discourses found in the other gospels, often relating only brief excerpts to give the gist of Jesus’ teaching. Mark also omits any account of Jesus’ ancestry and birth, beginning where Jesus’ public ministry began, with His baptism by John in the wilderness. Mark demonstrated the humanity of Christ more clearly than any of the other evangelists, emphasizing Christ’s human emotions (1:41; 3:5; 6:34; 8:12; 9:36;), His human limitations (4:38; 11:12; 13:32), and other small details that highlight the human side of the Son of God (e.g., 7:33, 34; 8:12; 9:36; 10:13–16). John MacArthur Introduction to Mark
5  and in the fire was what looked like four living creatures. In appearance their form was human,6  but each of them had four faces and four wings.7  Their legs were straight; their feet were like those of a calf and gleamed like burnished bronze.8  Under their wings on their four sides they had human hands. All four of them had faces and wings,9  and the wings of one touched the wings of another. Each one went straight ahead; they did not turn as they moved.10  Their faces looked like this: Each of the four had the face of a human being, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle.11  Such were their faces. They each had two wings spreading out upward, each wing touching that of the creature on either side; and each had two other wings covering its body.  
and
Revelation 4:6-7 (NIV)
6  Also in front of the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. 7  The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle.  


The ox represents Jesus as the suffering servant, and this is typified in the book of Mark. Mark represents Jesus as the worker, serving mankind by preaching, teaching, healing, and deliverance from satanic bondage.
Matthew the lion (because he portrays Christ as the Messiah, the fulfilment of Jewish prophecy, "the lion of the tribe of Judah"), Mark the ox (because he portrays Christ the servant, constantly doing the work for which he was sent), Luke the man (because he portrays the humanity and compassion of Christ), and John the eagle (because he portrays Christ as the eternal Word, who came down from Heaven).









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