Today's Reading: Preview look at the Book of Mark
Questions-
| |
1. Who wrote the book?
2. When was it written in comparison to other books?
3. What is the historical chronology?
4. Is there a specific audience?
5. What is the major theme or purpose of the book?
6. Anything else special?
| |
From the Bible Knowledge Commentary-
| |
Mark is the shortest of the four Gospels. From the 4th till the 19th centuries it was largely neglected by scholars because it was commonly regarded as an abridgment of Matthew. But by the end of the 19th century the theory that Mark was the first Gospel written gained widespread acceptance. Since then Mark has been the object of intense interest and study.
Authorship.
Technically Mark’s Gospel is anonymous since it does not name its author. The title “according to Mark” (Kata Markon) was added later by a scribe some time before a.d. 125. However, sufficient evidence is available from early church tradition (external evidence) and from information within the Gospel itself (internal evidence) to identify the author.
The unanimous testimony of the early church fathers is that Mark, an associate of the Apostle Peter, was the author. The earliest known statement of this comes from Papias (ca. a.d. 110), who quoted the testimony of John the elder, probably an alternate designation for the Apostle John. Papias’ quotation named Mark as author and included the following information about Mark: (1) He was not an eyewitness follower of Jesus. (2) He accompanied the Apostle Peter and heard his preaching. (3) He wrote down accurately all that Peter remembered of Jesus’ words and works “but not in order,” that is, not always in chronological order. (4) He was Peter’s “interpreter,” probably meaning he explained Peter’s teaching to a wider audience by writing it down rather than translating Peter’s Aramaic discourses into Greek or Latin. (5) His account is wholly reliable (cf. Eusebius Ecclesiastical History 3. 39. 15).
His major source was the preaching and instruction of the Apostle Peter (cf. comments under “Authorship”). Presumably he heard Peter preach many times in Jerusalem in the early days (ca. a.d. 33-47) and may have taken notes. He also probably had personal conversations with him. Mark also had contact with Paul and Barnabas (cf. Acts 13:5-12; 15:39; Col. 4:10-11). Presumably Mark included at least one reminiscence of his own (cf. Mark 14:51-52). Other sources of information include: (a) units of oral tradition that circulated in the early church individually or as a topical (e.g., 2:1-3:6) or temporal/geographical (e.g., chaps. 14-15) series of events forming a continuous narrative; (b) independent traditional sayings of Jesus linked together by “catch words” (e.g., 9:37-50); and (c) oral tradition which Mark summarized (e.g., 1:14-15; 3:7-12; 6:53-56). Under the oversight of the Holy Spirit Mark used these sources to compose a historically accurate and trustworthy Gospel.
Date.
Nowhere does the New Testament have any explicit statement regarding the date of Mark. The discourse centered around Jesus’ prediction of the destruction of the Jerusalem temple (cf. comments on 13:2, 14-23) suggests that Mark’s Gospel was written before a.d. 70, when the temple was destroyed.
Characteristics.
Several features make Mark’s Gospel unique among the Gospels. First, it emphasizes Jesus’ actions more than His teaching. Mark recorded 18 of Jesus’ miracles but only four of His parables (4:2-20, 26-29, 30-32; 12:1-9) and one major discourse (13:3-37). Repeatedly Mark wrote that Jesus taught without recording His teaching (1:21, 39; 2:2, 13; 6:2, 6, 34; 10:1; 12:35). Most of the teaching he did include came out of Jesus’ controversies with the Jewish religious leaders (2:8-11, 19-22, 25-28; 3:23-30; 7:6-23; 10:2-12; 12:10-11, 13-40).
Second, Mark’s writing style is vivid, forceful, and descriptive, reflecting an eyewitness source such as Peter (cf., e.g., 2:4; 4:37-38; 5:2-5; 6:39; 7:33; 8:23-24; 14:54). His use of Greek is nonliterary, close to the everyday speech of that time with a recognizable Semitic flavoring. His use of Greek tenses, especially the “historical present” tense (used over 150 times), simple sentences linked by “and,” frequent use of “immediately” (euthys; cf. comments on 1:10), and the use of forceful words (e.g., lit., “impelled,” 1:12) lend vividness to his narrative.
Third, Mark portrayed his subjects with unusual candor. He emphasized the responses of Jesus’ hearers with various expressions of amazement (cf. comments on 1:22, 27; 2:12; 5:20; 9:15). He related the concern of Jesus’ family over His mental health (cf. 3:21, 31-35). He candidly and repeatedly drew attention to the disciples’ lack of understanding and failures (cf. 4:13; 6:52; 8:17, 21; 9:10, 32; 10:26). He also highlighted Jesus’ emotions such as His compassion (1:41; 6:34; 8:2; 10:16), His anger and displeasure (1:43; 3:5; 8:33; 10:14), and His sighs of distress and sorrow (7:34; 8:12; 14:33-34).
Fourth, Mark’s Gospel is dominated by Jesus’ movement toward the Cross and the Resurrection. From Mark 8:31 onward Jesus and His disciples were “on the way” (cf. 9:33; 10:32) from Caesarea Philippi in the north through Galilee to Jerusalem in the south. The rest of the narrative (36%) was devoted to events of the Passion Week—the eight days from Jesus’ entry into Jerusalem (11:1-11) to His resurrection (16:1-8).
Theological Themes.
Mark’s portrait of Jesus and its meaning for discipleship stand at the center of his theology. In the opening verse Jesus Christ is identified as “the Son of God” (1:1). This was confirmed by the Father (1:11; 9:7) and affirmed by demons (3:11; 5:7), by Jesus Himself (13:32; 14:36, 61-62), and by a Roman centurion at Jesus’ death (15:39). It was also confirmed by His authoritative teaching (1:22, 27) and His sovereign power over disease and disability (1:30-31, 40-42; 2:3-12; 3:1-5; 5:25-34; 7:31-37; 8:22-26; 10:46-52), demons (1:23-27; 5:1-20; 7:24-30; 9:17-27), the domain of nature (4:37-39; 6:35-44, 47-52; 8:1-10), and death (5:21-24, 35-43). All this was convincing proof that “the kingdom of God”—His sovereign rule— had come near to people in Jesus, both in His words and works (cf. comments on 1:15).
Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). Vol. 2: The Bible Knowledge Commentary: An Exposition of the Scriptures (100). Wheaton, IL: Victor Books.
| |
From The Bible Reader's Companion-
| |
Mark is a fascinating character in his own right. We know that Peter stayed in Mark’s mother’s house in Jerusalem after he was released from prison (Acts 12:12). Later the youthful Mark accompanied Paul and Barnabas on their first missionary journey (Acts 12:25; 13:5). Paul was disgusted when Mark abandoned the team at Pamphylia (v. 13). When Barnabas wanted to give Mark another chance, he and Paul quarreled so bitterly the two friends went their separate ways. Paul enlisted Silas as his partner for the next mission, and Barnabas took Mark and set out on a missionary journey of his own (Acts 15:36–41). It turned out that Barnabas was right to give young Mark a second chance. Mark developed into an effective missionary and later became a valued companion of the Apostle Paul himself (Col. 4:10; Phil. 24; 2 Tim. 4:11). And Peter speaks of Mark as a dearly loved son (1 Peter 5:13).
| |
From the ESV Study Bible-
| |
Theme
The ultimate purpose and theme of Mark is to present and defend Jesus’ universal call to discipleship. Mark returns often to this theme, and as the narrative unfolds he categorizes his main audience as either followers or opponents of Jesus. The outline demonstrates that Mark’s central effort in presenting and supporting this call is to narrate the identity and teaching of Jesus. This fact implies that discipleship for Mark is essentially a relationship with Jesus, not merely following a certain code of conduct. Fellowship with Jesus marks the heart of the disciple’s life, and this fellowship includes trusting him, confessing him, taking note of his conduct, following his teaching, and being shaped by a relationship to him. Discipleship also means being prepared to face the kind of rejection that Jesus faced.
| |
From Why Four Gospels?-
| |
Mark’s Gospel differs widely from Matthew’s, both in character and scope. The contrasts between them are marked and many. Matthew has twenty-eight chapters, Mark but sixteen. Matthew abounds in parables, Mark records but few. Matthew portrays Christ as the Son of David, Mark delineates Him as the humble but perfect Servant of Jehovah. Matthew is designed particularly (not exclusively) for the Jew, whereas Mark is specially appropriate for Christian workers. Matthew sets forth the Kingly dignity and authority of Christ, Mark views Him in His lowliness and meekness. Matthew depicts Him as testing Israel, Marks shows Him ministering to the Chosen People. This is one reason why, no doubt, that Mark’s Gospel is the second book in the New Testament—like Matthew’s, it views Him in connection with the Old Testament people of God. Luke’s Gospel, has a wider scope, looking at Christ in relation to the human race. While in John, He is shown to be the Son of God, spiritually related to the household of faith.
| |
From Wiersbe's Outline on the New Testament-
| |
Author
John Mark lived in Jerusalem with his mother Mary (Acts 12:12), who was a leader in the Jerusalem church. Some scholars think he was the young man who fled in the garden when Jesus was arrested (Mark 14:51–52), but this is only conjecture. John Mark accompanied his cousin Barnabas (Col. 4:10) and Paul on their “famine ministry” (Acts 11:27–30) and their first missionary journey (Acts 13:5), but left them at Perga and returned home (Acts 13:13). This later caused a division between Barnabas and Paul and led to Barnabas taking Mark under his wing (Acts 15:36–41). However, before he died, Paul acknowledged Mark’s ministry and spoke highly of him (Col. 4:10; 2 Tim. 4:11). Peter called Mark “my son” (1 Peter 5:13), which may indicate that it was Peter who brought John Mark to faith in Christ. Tradition calls Mark “the interpreter of Peter,” which suggests that the Gospel of Mark is Peter’s report of the words and deeds of Jesus. (See 2 Peter 1:15.)
Theme
Mark wrote primarily for Roman readers, and his emphasis is on Jesus Christ as the Servant of God (Mark 10:44–45). One of his key words is “straightway” (immediately), used forty-one times in the book. Mark portrays Jesus as the Servant of God constantly on the go and meeting the needs of all kinds of people. The fact that Mark explains Jewish customs and translates Aramaic words indicates that he had Gentile readers in mind. Mark also has an emphasis on discipleship and persecution. The Gospel of Mark was undoubtedly a great encouragement to suffering Christians during the persecution under Nero (a.d. 64–67).
| |
Wrap-up-
| |
Lord please speak to me in the pages of this gospel text and let me know your Son better because of this study. Let me not read to learn information about Jesus but to know Him and to know His heart. Please illuminate the message by your Holy Spirit in me Lord and let me find all the appropriate application for my life as I seek your face in the land of the living. I ask this in Jesus name, amen.
Soli Deo Gloria!
View blog from a computer or iPad for more content.Follow @dailysurrender |
No comments:
Post a Comment
Thanks for commenting- I will probably post it if you dont seem to be a crazy person!