Introduction to the Gospels: Part 2 - The Gospel of Mark
In the first part of this series we look at the formation of the Gospels. If you missed that, you can go back and read it here.
We believe that the Gospel of Mark was the first Gospel written. Mark has a more rough-and-ready style, but it was a source for Luke and Matthew in writing their Gospels.
The Gospel of Mark begins by proclaiming its purpose for writing, saying: “The beginning of the good news of Jesus Christ (the Son of God)” (Mark 1:1, NRSVUE). Right from the very beginning, Mark tells us exactly who Jesus is!
Date
We think it was written around the years 65 to 72 C.E.
Authorship
We don’t really know for certain who wrote Mark’s Gospel. Early church tradition claims that John Mark is the author. John Mark is mentioned in Acts several times. He lived in Jerusalem and once traveled with Paul (Acts 12:25). He was also an associate of Peter (Acts 12:12).
First-century historian Papias of Hierapolis claimed that John Mark became Peter’s travel companion and interpreter. There’s an idea that he may have interviewed Peter, and the Gospel of Mark is fully based on Peter’s account and Peter’s preaching—and that John Mark simply wrote it all down. But because this was written so long ago—and Mark was such a common name—we have no way of knowing for certain who actually wrote this Gospel.
Audience
We do believe that the Gospel of Mark is written for a Gentile audience (a non-Jewish audience). The reason for that is because there are explanations of different Jewish customs in the Gospel (7:3–4; 14:12; 15:42), which makes it seem like the original readers were mostly Gentiles and not Jews.
Location
Papias, Irenaeus, and other early church historians claim that Mark was written in Rome. There are a few modern scholars who think it was written in Galilee or maybe Syria, but most scholars today still believe that it was written in Rome.
Urgency
Not only is Mark the oldest Gospel, but it is also the shortest. It has a clear sense of urgency. There is no Christmas story, so we don’t know where Jesus comes from. It starts with John the Baptist. Then Jesus appears out of nowhere, and the story begins right away!
Events move at a rapid pace. The narrative moves quickly. Jesus and the disciples are always on the move—hurrying from one place to the next. Mark has a fondness for the word “immediately.”
In the opening chapter of Mark, we are told that after his baptism, Jesus “immediately” saw the heavens opened; the Spirit “immediately” drove him into the wilderness; Simon and Andrew “immediately” left their fishing nets and followed Jesus; when Jesus saw James and John, he “immediately” called them; “immediately” on the Sabbath Jesus entered the synagogue; in the synagogue there was “immediately” a man with an unclean spirit; “immediately” Jesus’ fame spread throughout the region; “immediately” Jesus left the synagogue; the disciples told Jesus “immediately” about Peter’s mother-in-law’s fever; Jesus healed a leper and “immediately” the leprosy left him; Jesus sent the healed man away “immediately.”[1]
That all occurs in the first chapter of Mark alone! Overall, the word “immediately” occurs 42 times in the Gospel of Mark. So, it’s very quick. It’s very fast-paced. A lot happens in a short amount of time. But then Mark slows down during Jesus’ trial, death, and resurrection—that part of the story is told in 8 of the 16 chapters.
Outline of Mark’s Gospel
I. Prologue (1:1–13)
II. Jesus Begins His Ministry (1:14–3:6)
III. Jesus Continues His Ministry in Galilee (3:7–6:6)
IV. Jesus Expands His Ministry Beyond Galilee (6:7–8:21)
V. Jesus Turns Toward Jerusalem (8:22–10:52)
VI. Jesus Teaches in Jerusalem (11:1–13:37)
VII. Jesus Faces Death (14:1–15:47)
VIII. Jesus Is Resurrected (16:1–8)
Series of Three
Mark will often state sayings and events three different times. For example, Jesus predicts his death three times (8:31; 9:31; 10:33–34); Peter denies Jesus three times (14:68, 70, 71); three times in Gethsemane, Jesus goes off alone to pray, and he finds three disciples—Peter, James, and John—asleep all three times (14:32–42); at Jesus’ trial, Pilate asks the crowd three questions (15:9, 12, 14); Mark mentions three three-hour intervals during Jesus’ crucifixion (15:25, 33, 34).
This threefold pattern is Mark’s way of grabbing our attention! He doesn’t want us to miss what is happening here!
The Markan Sandwich (Intercalation)
Mark will often tell a story within a story. It creates suspense. He will start one story, introduce a second story, then go back to the first story.
Example 1: The Healing of Jairus’ Daughter and the Woman with the Hemorrhage (Mark 5:21–43)
Outer Story: Jairus begs Jesus to heal his dying daughter (5:21–24, 35–43).
Inner Story: A woman suffering from bleeding for 12 years is healed by touching Jesus’ cloak (5:25–34).
Connection: Both stories emphasize faith: the woman’s faith brings healing, and Jairus is encouraged to continue believing even after receiving bad news.
Example 2: The Cursing of the Fig Tree and the Cleansing of the Temple (Mark 11:12–21)
Outer Story: Jesus curses a fig tree for not bearing fruit (11:12–14, 20–21).
Inner Story: Jesus cleanses the temple, denouncing its corruption (11:15–19).
Connection: The fig tree symbolizes the fruitlessness of the temple and Israel’s leadership, highlighting the need for genuine faith and worship.
Example 3: Peter’s Denial and Jesus Before the Sanhedrin (Mark 14:53–72)
Outer Story: Peter follows Jesus at a distance and denies Him three times (14:54, 66–72).
Inner Story: Jesus is interrogated and condemned by the Sanhedrin (14:55–65).
Connection: While Jesus boldly declares His identity, Peter denies knowing Him, highlighting the themes of faithfulness and failure.
Use of Irony
Mark makes extensive use of irony. There is a disconnect between what the characters in the story know and understand and what the readers of the story know and understand. In 15:18, the soldiers mockingly hail Jesus as the “King of the Jews.” The soldiers in the story say this as a taunt, but the reader understands that this is the true identity of Jesus.
We see irony in the disciples throughout the Gospel. Disciple means “student.” These disciples are the ones who are closest to Jesus. They are studying and learning from Jesus. They spend the most time with him, and they are the ones who should understand him the most. And yet, they are often the ones who misunderstand and fail in their commitment to Jesus. The people on the outside seem to understand better than the insiders.
Identity of Jesus
Throughout the Gospel of Mark, there is continually a question about Jesus’ identity. At the very beginning, we—as the readers—are told exactly who Jesus is. Mark 1:1 says, “The beginning of the good news of Jesus Christ (the Son of God)” (NRSVUE). We know that Jesus is the Son of God from the very start! But the characters in Mark’s Gospel struggle with figuring out who Jesus is.
From his first miracle in Capernaum to the soldier’s declaration at the foot of the cross, we see the amazed reactions to this mysterious person. In fact, in Mark 8:29, Jesus even asks his disciples: “Who do you say that I am?”
Titles for Jesus
1. Messiah
The Hebrew word for “messiah” means “anointed one.” In Greek, the word is christos. When we think about being anointed, we might think about oil being poured on someone’s head. In ancient times, kings and priests were often anointed when they were set apart for their work. Queen Elizabeth was anointed at her coronation—as was King Charles. In the Bible, we see this happen to King David when the prophet Samuel anointed him.
Messiah was this idea from the prophets—someone who will come to set things straight. A messiah might be anyone who does God’s work in any time or place.
In the Gospel of Mark, we see the title “Messiah” applied to Jesus only four times:
Mark 1:1
Mark 8:29
Mark 14:61
Mark 15:32
Even though this title only appears four times, it is clearly important. Otherwise, Mark wouldn’t start his whole Gospel with it.
2. Son of God
This title is used much more frequently in Mark than “Messiah.” Interestingly, this term appears—along with Messiah—in the very first verse. When Jesus casts out demons and they recognize him, they identify him as “Son of God” (3:11; 5:7). The phrase also appears at Jesus’ baptism and transfiguration, coming from the heavenly voice: “my Son, the beloved.”
In the Hebrew Scriptures, “Son of God” is applied to David’s lineage of kings. It is also used more generally for people faithful to God in Israel. It often carries royal connotations. Mark is telling us, “Pay attention—this Jesus is special.”
3. Son of Man
The most frequently used title for Jesus in Mark is “Son of Man.” In fact, Jesus often uses this title for himself. It is also the most confusing.
In Hebrew, it simply means “mortal” or “human being.” Some scholars say Jesus used this term because it had the least baggage. Others point to Daniel 7, which speaks of “one like a son of man” coming with the clouds.
Perhaps by calling himself “Son of Man,” this is Jesus’ way of identifying most closely with us. Jesus is fully divine—but also fully human—and can fully relate to us.
Messianic Secret
In Mark, Jesus is often secretive about his true identity—this is known as the “Messianic Secret.” There are several times when Jesus commands others to keep his identity hidden. Demons who identify Jesus are silenced (1:25, 34; 3:12). People who are healed are told to keep quiet (1:44; 5:43; 7:36). The disciples are told not to reveal his identity (8:30; 9:9).
Some think that because Jesus moves with such urgency, if too many people knew his identity, he would be overwhelmed by crowds and the authorities would act sooner. Jesus knows the cross is coming—but also knows his time is limited.
Suffering
In Mark, there is a strong emphasis on suffering. John the Baptist is imprisoned and beheaded, foreshadowing Jesus’ fate. Jesus predicts his own suffering and death three times (8:31; 9:31; 10:33–34).
The disciples are warned to expect suffering as well (10:39; 13:9–23). In fact, all who choose to follow Jesus are called to take up their cross (8:34–38).
Time and time again, Jesus is seen as a suffering servant—one who “came not to be served but to serve, and to give his life as a ransom for many” (10:45). Jesus is mocked, abandoned, and crucified—Mark emphasizes these themes clearly.
Some scholars suggest Mark highlights suffering because early Christians themselves were experiencing persecution. In the midst of their pain, Mark points them to Jesus.
Discipleship
Discipleship is an important theme in Mark, but the disciples are portrayed in a complex way.
On one hand, they respond immediately to Jesus’ call. They leave everything and follow him.
On the other hand, they consistently misunderstand Jesus. They fail. They fall asleep in Gethsemane. Peter denies Jesus. Judas betrays him. All the disciples flee.
In Mark’s Gospel, none of the disciples are present at the cross.
Mark’s message is that discipleship includes difficulty, failure, and struggle—but also hope. Even the disciples weren’t perfect. That means there is still room for us with all our flaws and shortcomings.
Empty Tomb
Most scholars believe that Mark originally ended at 16:8:
“So they went out and fled from the tomb, for terror and amazement had seized them, and they said nothing to anyone, for they were afraid” (NRSVUE).
It ends with uncertainty. It ends with fear. It ends with the empty tomb—and invites us to respond.
Longer Ending
Many scholars conclude that the longer ending of Mark (16:9–20) was added later by the early Church.
Amy-Jill Levine says,
“Mark makes us work harder than Matthew, Luke, and John, but in making us do the work, Mark also makes us better readers and better disciples. Mark introduces us to the mysterious Son of Humanity, fully human and fully divine; just when we think we completely understand him, we are back at the beginning to try again.”[2]
Conclusion
The ending of Mark’s Gospel forces the reader to take the next step. Perhaps it is an invitation for us to complete the story in our own lives.
How will I respond to the empty tomb? Will I become a faithful disciple of Jesus, or will I run in fear?
Perhaps the ending of the Gospel is still being written by you and me…
NOTES
[i] Mitchell G. Reddish, An Introduction to the Gospels (Nashville, TN: Abingdon Press, 1997), 77.
[ii] Amy-Jill Levine, The Gospel of Mark: A Beginner’s Guide to the Good News (Nashville, TN: Abingdon Press, 2023), 154.
