The Testimony of Mark
John Mark, the writer of the Gospel of Mark, had connections to prominent people in the early church. He was a cousin to Barnabas, a zealous Christian who the apostles nicknamed, “the Son of Encouragement” (Acts 4:36). Mark’s mother’s house was a sanctuary for Christians when Herod Agrippa I began persecuting the apostles, killing James and imprisoning Peter. When Peter was freed, he went directly to her house, knowing brethren were there praying for him (Acts 12:12).
Mark frequently assisted the apostle Paul, including accompanying him and Barnabas on a preaching trip to Cyprus (Acts 12:25 - 13:13). Because Mark prematurely left them and returned home to Jerusalem, Paul and Barnabas disputed over whether to include him in further travels. This led the two men to work in different directions: Paul went with Silas north to Syria, and Barnabas took Mark again to Cyprus (Acts 15:36-41). Paul later overcame his hesitation about Mark and saw him as a valuable and necessary co-worker (Philemon 24; 2 Timothy 4:11).
Mark’s service also proved valuable to Peter as the apostle considered him “my son” (1 Peter 5:13). Mark’s connection with Peter gave birth to the Gospel of Mark. Papias of Hierapolis (A.D. 70 - 140) records an earlier source that, “Mark, having become the interpreter of Peter, wrote down accurately... whatever he remembered of the things said or done by Christ.” (Eusebius, Hist. eccl. 3:39:14-15). Mark’s Gospel is a translation of Peter’s words from Galilean Aramaic into Greek, the common language of the day. F.F. Bruce, a modern scholar, comments: “There is no lack of evidence in his Gospel that much of the material originally existed in Aramaic; his Greek in places preserves the Aramaic idiom quite unmistakably.” (NT Documents, p.37). Second century sources, such as the writings of Irenaus (Heresies III 1:1) and a prologue in 38 Old Latin translations of Mark, confirm that Peter was the source for Mark’s writings.
Close examination of Mark’s Gospel reveals that it was written primarily for a Roman audience. Jewish customs are explained to the reader (Mark 7:2-4,11) as though he is unfamiliar with them. The narration is concise, fast moving, and full of action. The word “immediately” or “straightway” is used 40 times. The power of Jesus as the Son of God is emphasized in the recording of 18 of His miracles. A Roman audience would appreciate the strong, swift narrative.
When we open the Gospel of Mark, we have before us first-hand details of Jesus’ life as spoken by the lips of the apostle Peter. He was an eyewitness (Acts 2:32; 3:15; 4:33; 1 Peter 5:1; 2 Peter 1:16) to the crucifixion and resurrection of our Lord. He also heard Jesus say, “Go into the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned.” (Mark 16:15-16). Will we listen?
by Tom Rainwater
