WHO WROTE:  John Mark.

 

 

WHAT TIME PERIOD IS COVERED:  27 A.D. - 31 A.D.

 

 

WHEN WRITTEN:  The Book of Mark was probably written about 65-70 A.D. (or 40 A.D. read further).  It is the current and apparently well-founded tradition that John Mark derived his information mainly from the discourses of Peter and the other apostles and their coadjutors.  In his mother’s house he would have abundant opportunities of obtaining information from them.

 

Mark makes no mention of the destruction of Jerusalem; hence it must have been written before that event, probably about 65 A.D.  The place where it was written was probably Rome.  As to the location in which this Gospel was written, the weight of testimony is uniformly in favor of the belief that the Gospel was written and published at Rome. In this Clement, Eusebius, Jerome, Epiphanius, all agree.  Some have supposed Antioch (compare Mark 15:21 with Acts 11:20).

 

In regards to the possible 40 A.D. date for the writing of this Book, Mark never mentions the name of the High Priest (see Chapter 14) which makes us assume that he doesn’t give this information because his audience would have known who it was, thus making his writing around or even before 40 A.D., for Caiaphas (see John 11:49) was still living until about this time.

 

 

INTRODUCTION:  Marcus, (see Col. 4:10 and others) was his Roman name, which gradually came to supersede his Jewish name of John.  He is called John in Acts 13:5 & 13; while he is called Mark in Acts 15:39; Second Timothy 4:11; Philemon. 1:24; etcetera.  He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, because that is where his mother resided (Acts 12:12).

 

Mark’s most prominent style comes forward, in that he employs as the phrase most characteristic of his Gospel the Greek word, “eutheoos,” meaning and translated as, “straightway,” or, “immediately,” 41 times.  He implores the concept of obeying and acting “immediately.”

 

It is most probable that he was converted by Peter, who calls him his “son,” First Peter 5:13.  Peter’s name and presence are mentioned on occasions where apparently there is no reason for it, bringing many to the conclusion that Mark herein wished to bring the apostle forward as his authority, thus giving him credit for the Gospel instead of himself (see Mark 1:36; 5:37; 11:20-26; 13:3).  There are indications of the author as having been a Galilean, which Peter was, but Mark not thought to be.  He styled such things as Herod the tetrarch being a “king.”  Also, while other authors would call it a “lake,” such as Luke did in Luke 8:22, Mark calling it, “the sea of Galilee,” Mark 5:1.  Another identifying mark would be the term of dignity used by Mark, i.e., “apostle,” as found in Mark 6:30.

 

In a style not unlike the Apostle John and others, it is probable that he also used the third person to conceal his identity, meaning the “young man,” spoken of in Mark 14:51-52 was Mark himself.  He is first mentioned in Acts 12:25, and was with Paul in his first imprisonment at Rome (Col. 4:10; Phm. 1:24).  Later on we find him with Peter in Babylon (1Pe. 5:13), and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2Ti. 4:11).  He then disappears from view.

 

The “Sinaiticus” and “Vaticanus Manuscripts,” omit Mark, Chapter 16, verses 9-20, but the “Alexandrinus,” “Beza,”and “Paris Manuscripts,” and even the “LatinVulgate” support these texts, and of course, the “Masoretic Text;” as well, the historian Irenaeus, in his work, iii. 10, sec. 6, who quotes from them.

 

Matters peculiar to Mark are found in Mark 4:26-29 (the seed growing secretly); Mark 3:21 (his kindred’s fear); Mark 7:32-37 (the deaf and dumb man); Mark 8:22-26 (the blind man); Mark 13:33-37 (the householder and the exhortation to watch); Mark 14:51 (the young man who escaped).  Also, the following miracles are recorded by Mark:  the unclean spirit (Mark 1:21-28), the paralytic (Mark 2:1-12), the withered hand (Mark 3:1-5), the storm stilled (Mark 4:35-41), the Gerasene demoniac (Mark 5:1-17), Jairus’ daughter (Mark 5:22), the woman with the issue (Mark 5:25-34), feeding the 5,000 (Mark 6:35-44), feeding the 4,000 (Mark 8:1-10), walking on the water (Mark 6:48); the Syrophoenician’s daughter (Mark 7:24-30), the deaf mute (Mark 7:31-37), the blind man (Mark 8:22-26), the demoniac boy (Mark 9:14), blind Bartimeus (Mark 10:46-52), the fig tree withered (Mark 11:20), the resurrection (Mark 16:1).

 

As to the language in which it was written, there never has been any reasonable doubt that it was written in Greek.  Mark only twice quotes from the Old Testament (Mark 1:2; 15:28).

 

The Book may have been intended primarily for the Romans.  Mark does not deal with the Messianic role of Jesus, as does say Matthew; but rather with the Servanthood role of our Lord.  This concept appears probable when it is considered that Mark makes no reference to the Jewish law, and that the writer takes care to interpret words which, unless interpreted, a Gentile would be likely to misunderstand, such as, “Boanerges,” Mark 3:17; “Talitha cumi,” Mark 5:41; “Corban,” Mark 7:11; “Bartimaeus,” Mark 10:46; “Abba,” Mark 14:36; “Eloi,” Mark 15:34; Etcetera.  Jewish usages are also explained (Mark 7:3; 14:3; 14:12; 15:42).  Mark also uses certain Latin words not found in any of the other Gospels, such as “spekoulator,” translated as “executioner,” Mark 6:27; “xestes,” a corruption of “sextarius,” which is rendered “pots,” in Mark 7:4 & 8; “quadrans,” in Mark 12:42, is rendered, “a farthing;” and “kenturion,” which is a “centurion,” in Mark 15:39, 44-45.

 

The phrase, “and straightway” occurs 42 times in this Gospel; while in Luke’s Gospel, which is much longer, it is used only seven times, and in John’s only four times.  In other words, Mark is explicit that we should do everything for Christ immediately.

 

Mark writes in a style that Bible Commentators call, “The Historical Present Tense.”  In other words, even though the event happened a long time ago, Mark writes as though it is happening in the “Present Tense,” or right now.  He does this 150 times.  Examples are:  “Jesus comes,” “Jesus says,” “Jesus heals,” et cetera; speaking as though it is happening right now.

 

There are more miracles recorded in the Book of Mark than of the other three Gospels; even though it appears to be the shortest of the Gospels.  However, if you consider that Matthews Gospel (seeming to be the longest) records many of Christ’s discourses verbatim, Matthew’s Gospel would actually be shorter than that of Mark’s if you take those out or shorten them.  As an example of Mark’s style and coverage of many events, in Chapter One along, Mark describes the ministry of John the Baptist, Jesus’ Baptism, Jesus’ temptation in the wilderness, and the call of Jesus’ Disciples, all crammed into 20 little verses.

 

Mark’s purpose was to write down the Gospel, as Peter had presented it, to the Romans (so say the Bible Fathers; and internal evidence supports them).  That the Gospel was for Gentiles can be seen:

 

1) From the translation of the Aramaic expressions as “Boanerges,” Mark 3:17, “Talitha cumi,” Mark 5:41, “Corban,” Mark 7:11, “Bartimaeus,” Mark 10:46, “Abba,” Mark 14:36, and “Golgotha,” Mark 15:22; 
 

2) In the explanation of Jewish customs (Mark 14:12; 15:42); 
 

3) From the fact that the Law is not mentioned and the Old Testament is only once quoted in Mark’s own narrative; 
 

4) The Gentile sections, especially in Mark, Chapters 6 through 8.

 

That this Gospel was for Romans specifically can be seen in:

 

1) The explanation of a Greek term by a Latin in Mark 12:42; 
 

2) The preponderance of works of power, the emphasis on authority (Mark 2:10), patience and heroic endurance (Mark 10:17); 
 

3) Highlighting the forbidding of a practice that was not Jewish but Roman (Mark 10:12).

 

Mark 1:1 states, “The beginning of the good news of Jesus Christ, the Son of God.” = In the First Century “good news” had a different meaning.  When the Roman emperor was going to have a “Birthday,” it was announced as, “The Good News Of The Emperor’s Birthday.”  And when he would arrive in town, the heralds would go before him to announce the “good news” that the emperor is coming to town.  In the time of Christ, when an emperor would ascend to the throne, it would be announced as “good news” to the entire Roman empire.

 

So when Mark states “the good news,” every Roman citizen would understand this as meaning the emperor who sits on the throne in Rome.  But what Mark is really stating in his Gospel, is that Someone else is arriving.  There is to be a new King Coming to replace the old kingdom.  A new King who will sit on the throne; “Jesus Christ, the Son of God.”

 

When Romans heard the phrase, “Son of God,” what they thought of was the emperor.  Roman coins depicted as such.  “Titus, the son of God.”  “Augustus, the divine Augustus, the son of God.”  “Nero, the son of God.”  Note that is states not, “The son of the Gods,” but, “the son of God.”

 

Since Rome was the world power at the time, what Mark is really relating, is that he is creating a challenge to every nation on earth for their authority to yield to “Jesus Christ, the Son of God.”  Every prince, every parliament, every ruler, every emperor must give way to the arrival of “Jesus Christ, the Son of God.”  Who will issue in a new Kingdom.

 

Counteracting Christ, Satan used Rome for his model.  Examples are:  When a Roman emperor ascended to the throne, the Romans believed that there were omens.  Such as, that when ascending the throne, birds would fly over the emperor.  And we all know that when Jesus was baptized, a dove flew over Him.  The Romans also believed that the Roman emperor could heal a man just by touching him.  Mark Gospel has Jesus healing people by touching them more than any of the other Gospel writers.  The Romans also believed that when having a meal you would have a series of toasts to the life of the emperor.  Mark 14:22-24 describes the toasts Jesus made with His disciples.  The Romans believed that when an emperor died, he would be seated in the right hand of the gods in heaven.  Mark 12:36 and various others tell us where Christ will/is sitting.

 

In the divine stature of Roman worship of the emperor, the Romans also believed that when an emperor received his kingdom, he was to be given a crown, purple robe, and a royal satire in his right hand.  When Jesus is about to be crucified, they put a crown on His head, a reed in His hand, and a royal robe of purple about His body.  The true concept is that Jesus is now about to enter into His Kingdom.

 

The Roman centurion at the cross, who serves the emperor his entire life, and swears allegiance to him,  most likely had tattooed on his arm, “SPQR,” meaning, “Senate, People, And Rome.” (I’m giving you the English version).  This is a man who has devoted his life and liberty to Rome and its emperor.  And yet at the cross he truly states, “Truly this was the Son of God.”  Matthew 27:54.  Here is a man that is sworn to kill for the claimed “son of God.”  But now he realizes that he has just killed the True “Son of God.”

 

Therefore, as you go through the Book of Mark, realize that this Gospel isn’t just “good news.”  It is a radicle rejection of the kingdoms of this world and that you are not to be a part of them.  It’s also a radicle rejection of the gods of this world.  And It’s asking you to claim your loyalty over and above anything that would draw you to this world; but turn your talents over to the God Who gave them to you.  Although we are to respect the laws of the nations, unless they violate Gods Laws, we must realize there is a new King in town.

 

In Mark’s announcement is Isaiah 52:7, “The Messenger Who announces peace, Who brings good news, Who announces salvation, Who says to Zion, Your God reigns.”  Jesus is the “good news” and He “reigns.”  Not Rome.  And Rome cannot give “salvation.”  See also the “good news” proclaimed in Mark’s Gospel about our Lord in Isaiah 61:1:  “to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners.”  So Mark’s “good news” is the fulfilment of the prophet Isaiah’s prophecies of the Coming Messiah.  Don’t be like the “citizens” of Luke 19:14, “we will not have this Man to reign over us.”