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BookOfMark
| Mark: | AUTHOR: John Mark - A.D. 50 - NEW TESTAMENT - Gospels |
| sf_leeser_rev1@Mark:1 | MARK - The Gospel of Mark, the shortest, is also held by most to be the first of the Gospels to be written. A tradition dating from the 2nd century ascribes this book to John Mark, a companion of Peter and also of Paul and Barnabas in their missionary endeavors. The preaching of Peter may well have been the source of most of Mark’s material. Mark accounts for the ministry of Jesus from His Baptism to His Ascension. Most commentaries agree that Mark’s purpose was neither biographical nor historical, but theological: to present Jesus as the Christ, the mighty worker rather than great teacher. Hence, Mark makes fewer references to the Parables and discourses, but meticulously records each of Jesus’ "mighty works" as evidence of His divine power. Mark contains 20 specific miracles and alludes to others. Bible scholars quite generally agree that Mark wrote his Gospel in Rome for the gentiles. |
Quoted resource: easton 'Mark'
Mark @ the evangelist; "John whose surname was Mark" sf_leeser_rev1@Acts:12:12 sf_leeser_rev1@Acts:12:25). Mark (Marcus, sf_leeser_rev1@Colossians:4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in sf_leeser_rev1@Acts:13:5 sf_leeser_rev1@Acts:13:13, and Mark in 15:39, sf_leeser_rev1@2Timothy:4:11, etc. He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided sf_leeser_rev1@Acts:12:12). Of his father we know nothing. He was cousin of Barnabas sf_leeser_rev1@Colossians:4:10). It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" ( sf_leeser_rev1@1Peter:5:13). It is probable that the "young man" spoken of in sf_leeser_rev1@Mark:14:51-52 was Mark himself. He is first mentioned in sf_leeser_rev1@Acts:12:25. He went with Paul and Barnabas on their first journey (about A.D. 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia sf_leeser_rev1@Acts:12:25 sf_leeser_rev1@Acts:13:13). Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome sf_leeser_rev1@Colossians:4:10; sf_leeser_rev1@Philemon:1:24). At a later period he was with Peter in Babylon ( sf_leeser_rev1@1Peter:5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment ( sf_leeser_rev1@2Timothy:4:11). He then disappears from view.
Mark, Gospel according to @ It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially. As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63. The place where it was written was probably Rome. Some have supposed Antioch (comp. sf_leeser_rev1@Mark:15:21 with sf_leeser_rev1@Acts:11:20). It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, "Boanerges" (3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus" (10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" (6:27, rendered, A.V., "executioner;" R.V., "soldier of his guard"), "xestes" (a corruption of sextarius, rendered "pots," 7:4,8), "quadrans" (12:42, rendered "a farthing"), "centurion" (15:39,44, 45). He only twice quotes from the Old Testament (1:2; 15:28). The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the "lion of the tribe of Judah." (3.) Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11-34; 14:36) as well as the position (9:35) and gestures (3:5,34; 5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to record particulars of person (1:29,36; 3:6,22, etc.), number (5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time (1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.) The phrase "and straightway" occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times. "The Gospel of Mark," says Westcott, "is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline." "In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that 'if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.'" The leading principle running through this Gospel may be expressed in the motto: "Jesus came...preaching the gospel of the kingdom" sf_leeser_rev1@Mark:1:14). "Out of a total of 662 verses, Mark has 406 in common with Matthew and sf_leeser_rev1@Luke:145 with sf_leeser_rev1@Matthew:60 with Luke, and at most 51 peculiar to itself." (See MATTHEW.)
Market-place @ any place of public resort, and hence a public place or broad street sf_leeser_rev1@Matthew:11:16 sf_leeser_rev1@Matthew:20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held sf_leeser_rev1@Acts:16:19 sf_leeser_rev1@Acts:17:17). This word occurs in the Old Testament only in sf_leeser_rev1@Ezekiel:27:13. In early times markets were held at the gates of cities, where commodities were exposed for sale ( sf_leeser_rev1@2Kings:7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as "the bakers' street" sf_leeser_rev1@Jeremiah:37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the "valley of the cheesemakers."
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- Further Resources:
indexm:Mark mp3 - Audio links to Mark
indexm:Mark jpg - Image links to Mark
index:BIBLEMAPS Mark - Map links to Mark
McGeeMark - Vernon Mc Gee commentary outlines on Mark
search-bdiscuss:RecentComments@Mark - Bible discussions on Mark
sn[ChapterStudyNew@Mark] - Chapter Studies on Mark
index:BIBLECHARACTERNAMES Mark - Character names found in Mark
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