Concerning Mark there are but few references contained in the New Testament. He was a native of Jerusalem where his mother had a large house. “And when he had considered the thing, he came to the house of Mary, the mother of John, whose surname was Mark; where many were gathered together praying” (Acts 12:12). He was the cousin of Barnabas. “Aristarchus, my fellow prisoner, saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he comes unto you, receive him”) (Col. 4:10).
He traveled with Paul and Barnabas on their journeys. “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark” (Acts 12:25). When Paul and Barnabas had a misunderstanding he went with Barnabas. “And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus” (Acts 15: 37-39). He later became so closely associated with Peter that Peter referred to him as his son. “The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son” (1 Peter 5:13).
There is no mention of how or when Mark became associated with Christianity. It was probably through his mother or Barnabas after the death and resurrection of Christ. His writings, not from eyewitness accounts, were related by one who was present with Christ. This must have been Peter. The earliest Christian tradition, outside of the New Testament writings, associates Mark with Peter as an interpreter of Peter’s Aramic discourses into Greek, such as the people in Rome and other places would understand. One writer thinks of Mark as the constant companion of Peter, and consequently well fitted to compose a Gospel in which Peter’s teachings were accurately related, though not always in accordance with the sequence of events.
Purpose of Gospels
Each Gospel writer presents the life and words of Christ from the viewpoint which it pleased God to present through him. Although they are historical records they were written to make an impression on present and future readers. The writers were those who were either with Jesus or instructed by one who had been. They were strong in the belief of Christ’s teachings and in their faith in His promise to return to earth. Their writings were to convince others of these beliefs and to strengthen those who had accepted them. The Gospels have the same purpose today. They are to strengthen our hope and faith in the things we believe concerning the Name of Jesus Christ and the Kingdom of God. We should always read and study them with that in mind.
Characteristics of Mark’s Gospel
There are two distinct features: First, the prominence of Peter’s incidents. Second, Jesus presented as servant with many references to the Son of man. The presentation of Jesus concerns more what He did rather than recording what He said. Note how Mark comes at once into service. No genealogy, no reference to miraculous birth, no reference to childhood. “The beginning of the Gospel of Jesus Christ, the Son of God.”
The first reference in Mark to the life of Jesus is His baptism in Jordan. There is a brief reference to His temptations, then he launches directly into Jesus’ mission of service. This service to mankind prevails throughout the Gospel, ending with Christ’s crucifixion, the final act of a life of service for mankind. There is a good example of this in the first chapter. Only Mark records this in such detail. In one day alone Jesus taught in the synagogue; healed Peter’s wife’s mother; and at evening time, when all the city was gathered at the door He healed many that were sick of divers diseases and cast out many devils. The entire theme of Mark’s Gospel concerning Christ is that if anyone needs Him, He is their servant, always ready to help and do good.
Because Mark seems to concentrate on the feature of service, he omitted many incidents covered by the other writers which were not concerned with service. This has led to criticism and accusation of incompleteness, although they were evidently omitted intentionally. There are several omissions in Mark’s account of the discourse on the Mount of Olives as compared with Matthew’s. There is no reference in the account of the Garden of Gethsemane of Christ’s right to summon twelve legions of angels. There is no reference to the thief on the cross.
It is interesting to compare the parables recorded by Mark with those of the other disciples. Of these Mark records only five: The sower, the candle under the bushel, the seed growing secretly, the mustard seed, and the wicked husbandmen. Of the parables many are recorded exclusively in one of the Gospels. For instance: eleven are exclusive to Matthew; ten are exclusive to Luke; but only one is exclusive to Mark: the seed growing secretly recorded in the fourth chapter.
There is another feature we often notice in Mark’s Gospel, the expression of Jesus’ feeling toward those who needed His help. These Mark must have learned from Peter. Here are two examples. First, in the case of cleansing the leper Mark states: “Jesus was moved with compassion.” This incident is recorded by Matthew and Luke without any mention of the feeling of Jesus. Again, the incident of the rich young ruler coming to Jesus is reported in two other Gospels, but Mark alone states, “Jesus loved him.” As we read Mark with these thoughts in mind, we should have a better understanding of its message to us. It shows Christ as the servant of mankind, always doing those things to help any who would follow Him. Further, it is done with compassion and love. The love for mankind is demonstrated in great detail by Mark in his writing of the crucifixion.
Remembering that Mark must have received most of his information from Peter, and considering the detailed description, we can visualize Peter and Mark discussing this matter over and over again. That it made a lasting impression on Mark is evidenced by his complete coverage. As we meet from week to week to remember this event we should likewise receive lasting impressions, not so much in the chronology of events as in their meaning to us and our relationship to this sacrifice through baptism.
As we read the report by Mark (Chapter 15), it is interesting to follow his account of the time of events and the various phenomena. For instance: “And it was the third hour; and they crucified him.” “And when the sixth hour was come, there was darkness over the whole land until the ninth hour.” “And at the ninth hour Jesus cried with a loud voice, saying, ” . . . My God, my God, why hast thou forsaken me?” “And . . he gave up the spirit.” “And the vail of the temple was rent in twain, from the top to the bottom.”
In the temple the vail was placed between the sanctuary or Holy Place and the inner portion called the Most Holy. The purpose of the vail was to conceal and close off the symbols of God’s presence in Israel’s midst. No one was allowed to go through the vail except the priests on the day of atonement. While the vail remained, mortals could not come into close relationship with God. In the antitype the vail stands for the flesh of the present mortal nature. This vail stands between us and the glorious realities symbolized by the articles in the Most Holy place. At the death of Christ the actual vail was rent, showing that the symbolic vail was rent also. Man could now come unto the glories of God through the death and resurrection of Christ. Of these two vails the writer to the Hebrews says in Chapter 9, Verse 8: ” . . . the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” But Chapter 10, Verse 20 states: “By a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh.”
For us the way is no longer barred by the vail of the flesh. This has been rent in twain by Christ by His overcoming of sin in the flesh. Because of this we have the way opened to us for eternal life.
The Origin of the Organic World – Part One