Introduction to Mark’s Gospel

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Introduction to Mark’s Gospel

by Maxim Cardew

Authorship and Date

As the name of the gospel suggests, Mark’s Gospel has traditionally been attributed to an author called “Mark,” identified with the John Mark named in the Acts of the Apostles (Acts 12:12; 15:37). It is traditionally thought to have been written by this John Mark in Rome, as a summary of the Apostle Peter’s preaching (see 1 Peter 5:13). The primary origin of this tradition is the claim by Papias (an early Christian bishop in Asia Minor) that “Mark became Peter’s interpreter and wrote accurately all that he remembered” (quoted by Eusebius in his Ecclesiastical History, 3.39.15).

Scholars in the modern period, however, have questioned this traditional attribution. Whilst it is quite likely that the gospel was written by someone called “Mark,” the gospel does not seem to have been written by someone close to Peter, as it does not contain many details specifically about Peter: the account of his call is very brief (Mark 1:16-18), and it is Matthew, not Mark, who contains the longer version of Peter’s “confession” at Caesarea Philippi (Mark 8:27-30; Matthew 16:13-20). Whilst there is still disagreement, then, many scholars believe that the connection made between Mark’s gospel and the Apostle Peter is apologetic rather than historically reliable.

Scholars have also questioned whether the gospel was actually written in Rome. The external evidence seems to be in favour of the gospel having been written in Rome: Irenaeus, a second-century bishop, says that after Paul and Peter died, “Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been proclaimed by Peter” (Against Heresies, 3.1.1). The evidence of the gospel itself, however, does not provide much support for this claim, with many scholars suggesting it was written in an Eastern province such as Palestine or Syria. There is no scholarly agreement on this question, however, with these possible places of writing (Rome, Palestine and Syria) all receiving support.

There is more agreement on the date of the gospel, which most scholars agree to have been written around the time of the Jewish revolt against Rome (66-73 CE). Much depends on the eschatological “predictions” in Mark 13:1-37, especially the meaning of the “desolating sacrilege” referred to in Mark 13:14. No one knows what exactly this is referring to, but whilst some see it as a reference to the efforts of Gaius Caligula (emperor from 37-41 CE) to erect a statue of himself in the temple, most scholars connect it with the Jewish revolt (though the precise referent is unknown). Given the vague references to the destruction of the temple, it is perhaps likely that the gospel was written before the temple was destroyed in 70, but a date before or after is possible.

Content and Theology

In his gospel, Mark narrates Jesus’ miracles, parables, and controversies with the Pharisees. In the course of his narrative, a number of distinctive theological concerns emerge. These include his theme of the disciples’ failure to understand Jesus properly (e.g. Mark 4:13-20; 8:31-33), and the “Messianic Secret” (that Jesus’ identity ought to be kept secret, Mark 1:43-45; 8:27-30). Another possibly distinctive feature of Mark’s gospel is its ending. Many early manuscripts of the gospel end with the story of the empty tomb (Mark 16:1-8), and whilst Mark obviously believed the resurrection had occurred (as well as the empty tomb story, see Mark 8:31; 9:9; 9:31), its abrupt ending is appropriate for such a dramatic and yet mysterious gospel.