Mark Intro (Part 2)
- Reasons for Studying (in Part 1).
- Author (in Part 1).
Date.
It is impossible to determine a precise date for the writing of this gospel account.
Those who subscribe to the modern idea of Markan Priority (the scholarly belief that Mark was written first and Matthew and Luke used Mark as a source for their gospels), give the earliest date of a.d. 55.
Since Mark writes as if the temple were still around, the latest possible date is a.d. 70.
Stauffer believes this gospel account would have benefited the Roman Christians (the primary audience) the most while the persecutions of Nero were gaining steam in a.d. 62-67.
Irenaeus held that it was written after Peter’s death in c. a.d. 64-68.
Clement of Alexandria held that it was written before Peter’s death, though most scholars who give the testimony of the ECFs any weight go with Irenaeus’ statements.
According to Black, if Luke and Acts were completed by a.d. 62 (Acts 28:30-31), and if Luke used Mark in his compilation (Luke 1:1-4), then a date for Mark in the early 60s is indicated.
Primary audience.
No one in the Bible was writing to us—we are the secondary audience.
This is vitally important in biblical interpretation.
We must be able to glean what applies to us through necessary implication.
E.g. We are not told to be wary of Alexander the coppersmith because that was told to Timothy who was presumably in Ephesus (2 Tim. 4:14-15). Not to mention, Alexander died 2000 years ago. But the lesson we take is to beware of those like Alexander who do much harm and resist the Apostles’ written words.
Analysis of the language.
One of the reasons some scholars doubt that Peter wrote the epistles that bear his name is because of the quality of the Greek.
How could a Galilean fisherman write in Greek so well? (Acts 2:7-8).
Though he had spent 30 years as an Apostle and preacher—he could have learned Greek well.
Mark’s Gospel, however, has very rudimentary Greek.
When I took a Koine class in college, we focused primary on this Gospel.
It is best described as “conversational.”
It shows that if these were the “memoirs of Peter,” that Mark either wrote it using his own words, or that Peter spoke very differently than he wrote.
Latinized words and forms of speech.
The frequency of these Latinized words suggests a Roman audience.
These are words that came from the Latin, but transliterated into Greek.
Also, recall Rufus is mentioned by name, one of the sons of Simon the Cyrenian who helped carry Jesus’ cross. Someone by the same name (perhaps the same person) was in the church in Rome (Romans 16:13).
Why mention such people by name? So you can ask them about it! They were corroborating witnesses to what was written down.
Explanations of Jewish things.
This shows an audience that was largely non-Jewish (Gentile).
He explains Jewish traditions and translates Aramaic words.
He uses these Aramaic words because he himself is Jewish.
No explanation on many Christian things.
He uses key words and phrases that only Christians would be familiar with without any explanation.
He also mentions key events, but does not go into any detail on them, presumably because his audience is familiar with these events.
This all would indicate that the primary audience was Roman Christians.
So why write this at all? … Purpose …
Purpose.
This is a gospel of action.
The word “immediately” is found quite often as a segue into the next section.
“And” (Greek και) is found rather frequently also (“again”).
This suggests continual movement, always working, always doing something.
This leads many to conclude that this depicts Jesus as a servant.
Not just any servant, but in the latter half, a suffering servant.
A connection made in suffering.
One author calls this a “crisis document.”
There is no need for flowery speech or extensive teaching.
It is but a quick reminder of the gospel, hence its rapid-fire nature.
If the primary audience werei the persecuted Roman Christians under Nero, this would be just the book to bring assurance, comfort, and encouragement.
Assurance that they are following the right Way, the way of Christ.
Comfort that they were not alone in their sufferings.
Encouragement to endure as Christ endured (1 Pet. 2:21-24).
Because of the example given of Christ as a suffering servant, we see an emphasis on a call for us to be servants, too, even to the point of suffering (and death).
Content.
Chapters/verses/words(originally): 16 / 678 / 11,304 (in English: 14,865).
Specific miracles (aside from prophecy): 18 (Matthew – 20; Luke – 19; John – 7)
Parables: 11?
Immediately: 36 (8 times in chapter 1 alone).
Outline.
Preparation (1:1-15).
Galilean Ministry (1:16—8:30).
From Galilee to Jerusalem (8:31—10:52).
In Jerusalem (11:1—16:20).