LAHORE EVANGELICAL MINISTRY PAKISTAN (“THE STUDY OF MARK” ) Introduction Lesson # 1 • Author: John Mark ( Ac 12:12,25; 15:37). EXTERNAL EVIDENCE :Mark in association with the Apostle Peter. 1. Pseudo-Barnabas (Mark 2:17] c. A.D. 70-130) 2. Polycarp (c. 110-150) 3. Hermas (c. 115-140) 4. Papias (the bishop of Hierapolis A.D. 140) 5. Irenaeus (c. 130-202) 6. Justin Martyr ( 150-155) 7. Clement of Alexandria (150-215) 8. Tertullian ([Adv. Marcion, iv.5] c. 150-220) 9. Origen (c. 185-254) 10. Cyril of Jerusalem (c. 315-386) 11. Eusebius (c. 325-340) 12. Jerome (c. 340-420) 13. Augustine (c. 400) INTERNAL EVIDENCE : No direct internal evidence of authorship, 1) He was a Jewish Christian whose mother, Mary, owned a home in Jerusalem where the early church met (Acts 12:12) 2) He was a cousin of Barnabas (Col. 4:10) 3) He was added to Paul and Barnabas’ party when they visited Jerusalem for the famine relief (Acts 12:25) 4) He went with Barnabas and Saul (Paul) on the first missionary journey, but turned back to Jerusalem . (Acts 13:5,13) 5) 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) 6) Paul was later reconciled with Mark: Philemon 24; Col. 4:10, 2 Tim. 4:11, 1 Peter 5:13) 7) When 1 Peter was written, Mark was with Peter in Rome and regarded as Peter’s spiritual son (1 Peter 5:13) Date of Composition (between A.D. 57-63) • Some, who hold that Matthew and Luke used Mark as a major source, have suggested that Mark may have been composed in the 50s or early 60s. • Others have felt that the content of the Gospel and statements made about Mark by the early church fathers indicate that the book was written shortly before the destruction of Jerusalem in a.d. 70. Place of Origin According to early church tradition, Mark was written “in the regions of Italy” or, more specifically, in Rome (Irenaeus; Clement of Alexandria). • These same authors closely associate Mark’s writing of the Gospel with the apostle Peter. • (1) the historical probability that Peter was in Rome during the last days of his life and was martyred there, • (2) the Biblical evidence that Mark also was in Rome about the same time and was closely associated with Peter (see 2Ti 4:11; 1Pe 5:13) Recipients • The evidence points to the church at Rome, or at least to Gentile readers. Mark explains: • Jewish customs (7:2–4; 15:42), • translates Aramaic words (3:17; 5:41; 7:11,34; 15:22,34) • and seems to have a special interest in persecution and martyrdom (8:34–38; 13:9–13) • subjects of special concern to Roman believers (and to Peter as well; cf. 1 Peter). 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 64–67. The famous fire of Rome in 64—probably set 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 • (1:12–13; 3:22,30; 8:34–38; 10:30,33–34,45; 13:8–13). Emphases • The cross. Both the human cause (12:12; 14:1–2; 15:10) and the divine necessity (8:31; 9:31;10:33–34) of the cross are emphasized by Mark. • Discipleship. Special attention should be paid to the passages on discipleship that arise from Jesus’ predictions of his passion (8:34—9:1; 9:35—10:31; 10:42–45). • The teachings of Jesus. Although Mark records far fewer actual teachings of Jesus than the other Gospel writers, there is a remarkable emphasis on Jesus as teacher. The words “teacher,” “teach” or “teaching,” and “Rabbi” are applied to Jesus in Mark 39 times. • The Messianic secret. On several occasions Jesus warns his disciples or others to keep silent about who he is or what he has done (see 1:34,44 and notes; 3:12; 5:43; 7:36; 8:30; 9:9). • Son of God. Although Mark empasizes the humanity of Jesus (see 3:5; 6:6,31,34; 7:34; 8:12;10:14; 11:12), he does not neglect his deity (see 1:1,11; 3:11; 5:7; 9:7; 12:1–11; 13:32; 15:39).
