Even though the author of the Gospel of Mark is not known, it is unanimous with early tradition that the author was in fact John Mark. He was a close associate of Peter as we see in 1 Peter 5:13, “She who is in Babylon, elect together with you, greets you, and so does Mark my son.”
John Mark was also a companion of both Paul and Barnabas and accompanied them on their first missionary trip. Papias, bishop of the church at Hierapolis (around A.D. 135 – 140) was the earliest witness to the authorship of John Mark. This witness is preserved in Eusebius’ Ecclesiastical History. Papias describes Mark as “the interpreter of Peter.”
Date written:
The Gospel of Mark according to early church fathers was written after the death of Peter. Peter’s death occurred about A.D. 67 during the persecution by Emperor Nero. Evidence supports that most of the Gospel was written between A.D. 65 and 70. The entire Gospel, but especially chapter 13, indicates that it was written prior to A.D. 70 with the destruction of the temple.
Background of Mark’s Gospel:
Nero in A.D. 64 accuses the community of Christians of setting the city of Rome on fire. Nero initiated a fearful persecution in which both Peter and Paul perished. The persecuted church was living in a constant threat of death. At this time, Mark wrote his Gospel. Mark wanted his readers to be encouraged and gain strength from examples of Jesus’ life.
The core message of his Gospel is “that the Son of Man must suffer many things, and be rejected, by the elders and chief priests and scribes, and be killed, and after three days rise again” (Mark 8:31). The topics of suffering and death is not only repeated (9:31 and 10:32-34) but begins to be the standard for committed discipleship: “Whoever desire to come after Me, let him deny himself and take up his cross, and follow Me” (8:34). The Cross of Jesus is where Mark leads his readers. They begin to discover meaning and hope in their suffering.
The content of the Gospel of Mark
The Gospel of Mark is structured around a variety of geographical activities of Jesus. These all come to a pinnacle by His death and resurrection. Mark relates the public ministry of Jesus in Galilee in chapters 1:14 to 9:50 and Judea in chapters 10 – 13 and ending with the Passion and resurrection in chapters 14 – 16.
The Gospel of Mark can be divided into two halves fasten together by the hinge of Peter’s realization and confession of Jesus first pronouncement of His crucifixion as we see in Mark 8:31.
Mark’s Gospel is the shortest of the four Gospels. He makes no mention of the genealogy of Jesus, His birth, or early Judean ministry. This Gospel is one of action, quickly moving from one scene to another.
You have John’s Gospel as a studied portrait of the Lord; whereas the Gospels of Matthew and Luke are what might be described as a series of colored slides. Then you have Mark’s Gospel as a motion picture of Jesus’ life.
Mark’s Gospel in all likeness was written to a Gentile, Roman audience as he places little emphasis on Jewish law and customs.
The way Mark highlights the Passion of Jesus it becomes the focal point and gauge by which the whole ministry of Jesus and His disciples can be measured. We see this in Mark 10:45, “For even the Son of Man did not come to be served, but to serve and to give His life a ransom for many.” The entire ministry of Jesus, from miracles, fellowship with sinners, and the choices of his disciples is placed within the context of the self-giving love of the Son of God, ended with His death on the cross and resurrection.
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