There is no internal evidence suggesting the name of the writer of the Gospel of Mark by name anywhere in this Gospel. The same is true of all four Gospels as recorded in the Bible. One may then ask where the title, 'According to Mark', came from. As an answer, researchers suggest that it was probably added when the canonical gospels were collected and there was need to distinguish Mark's version of the gospel from the others. The gospel titles are generally thought to have been added in the second century but may have been added much earlier. It remains to be seen that, the title indicates the period around A.D. 125 or so, an important segment of the early church thought that a person named Mark wrote the second gospel.'1
However, are many statements of the early church fathers do identify 'John Mark', a figure who is frequently mentioned in the New Testament as the writer of the Gospel of Mark. Scholars like Eusebius do provide reference for such claims. Eusebius quoted Papius' Exegesis of the Lord's Oracles (ca. A.D. 140), a work now lost. Papius quoted 'the Elder,' probably the Apostle John, who said the following things about this Gospel: Mark wrote it, though he was not a disciple of Jesus during Jesus' ministry or an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter.2
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The Mark in view is the 'John Mark' mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13; et al.). He was evidently a relative of Barnabas, and he accompanied Barnabas and Paul on their first missionary journey, but left these apostles when they reached Perga. Mark became useful to Paul during Paul's second Roman imprisonment, and was also with Peter when Peter was in Rome. Peter described him as his 'son,' probably his protégé.3
Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. For example, he explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42), and translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Mark showed special interest in persecution and martyrdom, which would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were then suffering persecution in Rome, and in various other places throughout the empire, especially after Nero began to persecute Christians in A.D. 65. For Romans, death by crucifixion was enough to disqualify Jesus as the Savior, and much of what Mark emphasized showed that He did not deserve crucifixion.4 Finally, the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from, and went to, a powerful and influential church.
The earliest Mark could have written his gospel was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are A.D. 64-67. Paul probably died as a martyr there in A.D. 67-68 as well. However, Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may well mean that Mark wrote shortly before Peter died. Maybe, Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death. The latest that Mark could have written his Gospel was probably A.D. 70, when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to that event, then, they all must have written before it.
It is common today for scholars to hold Markan priority; the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century.6 Before that, most biblical scholars believed that Matthew wrote his Gospel first. 7 There is presently no definitive solution to this problem of which came first, though by far the majority of scholars favor Mark. To summarize, I believe Mark probably wrote this Gospel sometime between A.D. 63 and 70.
Mark had a theological (Christological) as well as a pastoral (discipleship) purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' complete obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The researcher, J.D Kingsbury expresses this fact beautifully in the following statement, 'Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses.'
The biographical material he chooses not to include suggest that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this, he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Concerning the message of Mark in relation to the other Gospels, 'Matthew is directed to the religious man. Mark was written to the strong man. Luke is addressed to the thinking man. The Gospel of John is directed to the wretched man, the man who needs salvation.'9 Clearly, Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith in the Roman empire. I believe the main theme in the book of Mark is the revelation of Jesus as the Son of God. And that, He was fully human and fully God. This work then provides motivation for the believer to endure any persecution they may face in their quest to live for God; seeing that Jesus went through the same.
Bibliography
- Boyle, I., C.F. Cruse, and C.F. Eusebius. The Ecclesiastical History of Eusebius Pamphilus. Creative Media Partners, LLC, 2018. https://books.google.com.gh/books?id=bMyrvgEACAAJ.
- Carson, D.A., and D.J. Moo. An Introduction to the New Testament. Zondervan Academic, 2009. https://books.google.com.gh/books?id=AV5FXRZo5c4C.
- Cole, R.A. Mark: An Introduction and Commentary. DE-601)276146204: Tyndale New Testament commentaries. InterVarsity Press, 2007. https://books.google.com.gh/books?id=hMPLPQAACAAJ.
- Evans, C.A., B.M. Metzger, D.A. Hubbard, G.W. Barker, J.D.W. Watts, J.W. Watts, R.P.
- Martin, and L.A. Losie. Mark 8:27-16:20, Volume 34B. Word Biblical Commentary.
- Zondervan Academic, 2018. https://books.google.com.gh/books?id=cVErDwAAQBAJ.
- Gundry, R.H. Mark: A Commentary on His Apology for the Cross. William B. Eerdmans
- Publishing Company, 2000. https://books.google.com.gh/books?id=mn8RAQAAIAAJ.
- Kingsbury, J.D. Conflict in Mark: Jesus, Authorities, Disciples. Fortress Press, n.d. https://books.google.com.gh/books?id=u7-tlgWNf1gC.
- McGee, J.V., and V.J. McGee. Genesis Through Revelation. Thru the Bible 5 Volume Set Series.
- Thomas Nelson Incorporated, 1990. https://books.google.com.gh/books?id=9MMnAQAACAAJ.
- Wessel W Walter., 'Mark.' in Matthew-Luke. vol. 8 of The Expositor's Bible Commentary, p. 609.
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