HarperCollins Study Bible, page 450
Setting, Date, and Occasion
THE TEXT DOES NOT PROVIDE clear evidence of the place of writing or of the audience. An old Latin preface to Mark states that it was written in the regions of Italy. Clement of Alexandria, according to Eusebius, wrote that Mark was written in Rome for the Christian community there (Ecclesiastical History 6.14.5–6). John Chrysostom says that Mark was written in Egypt (Homilies on Matthew 1.7). Some modern scholars conclude that Mark was written in Rome, citing the tradition about Mark’s relationship with Peter and the influence of Latin on Mark’s Greek as well as Christian tradition. Others locate the composition in Palestine or Syria because of the many references to localities in Syro-Palestine and the interest in Jerusalem and the Jewish war. These scholars attribute the influence of Latin to Roman cultural presence in the region. The use of Aramaic terms and whole sentences, along with translations of these in Greek, suggests that the author was aware that some in his intended audience knew Aramaic and some did not. It is clear from ch. 13 that Mark was written during or soon after the first Jewish war with Rome, which began in 66 CE and reached its climax in the destruction of the temple in 70 CE. The occasion of the Gospel may well have been that war and the appearance of Jewish claimants to the role of Messiah. In that situation the author wished to reassert and interpret the claim of Jesus’ followers that he was and is the Messiah.
Sources
THE SOURCES USED IN COMPOSING MARK are difficult to discern. The author was surely familiar with oral traditions about Jesus. He may have used a written collection of anecdotes or pronouncement stories in writing ch. 2 and one or two collections of parables in 4.1–34. It is likely that he used two collections of miracle stories in composing 4.35–8.26 and a written account of the Passion of Jesus in 14.32–15.38.
Style, Composition, and Conclusion
THE STYLE OF MARK is simple and effective. The simplicity of the style may be an indication of the level of education of the author or of the intended audience or both. Sentences and even paragraphs are often connected with a simple “and,” and the narrative is episodic. The most coherent portion is the passion narrative. Although no consensus exists on the structure of the Gospel as a whole, interpreters agree that the central section (8.27–10.52) is carefully composed. The pattern of passion prediction (8.31; 9.31; 10.33–34), inappropriate response on the part of the disciples (8.32–33; 9.33–34; 10.35–41), and teaching by Jesus on discipleship (8.34–9.1; 9.35–50; 10.42–45) is repeated three times in that portion. A number of important manuscripts present Mark as ending with 16.8, with no indication that this ending is not the original or that any further material continuing the narrative is known; their existence is a strong indication that the Gospel originally ended at that point. Once Matthew, Luke, and John became well known, however, and the four Gospels were collected and copied into the same codex, the ending of Mark began to appear abrupt and inadequate. For this reason, various scribes added material to Mark: a shorter (additional) ending, a longer ending (16.9–20), and an expanded longer ending (with additional material after 16.14). Some scholars argue that 16.8 is not the original ending and that the original ending was either incorporated in the longer ending or lost.
Genre
THE GENRE OF MARK has been defined in three basic ways. The form critics and their heirs have argued that Mark is the first instance of a new Christian genre called “Gospel,” an account of the “good news” that centers on the life, death, and resurrection of Jesus Christ. In their view this account, like a sermon, has as its primary function the evocation of repentance and faith. The literary type “Gospel” grew out of early Christian preaching and was practical in nature, not literary in the proper sense. The Gospels belong to the history of dogma and worship, not literature. Since 1977, the argument that Mark belongs to the genre of ancient “biography” has won increasing support. Mark has affinities with the subtype “didactic biography,” written to instruct the audience about the life of a religious or philosophical leader and the way of life that he founded. Like such literature, Mark contains extensive teaching of Jesus, and discipleship is a major theme. The story of Jesus is told in part to instruct the audience about Christian teaching and the Christian way of life. Mark is also similar to the historical subtype of ancient biographies in that the story of Jesus is told primarily because his life was at the center of a crucial period of history from the point of view of Christian proclamation; his life is not told primarily to illustrate his character or cultural achievement. The third view is that Mark is close to some types of ancient historiography, not critical or positivistic history, but engaged, interpretative history. The author of Mark took up the genre of biblical, sacred history and transformed it, first by infusing it with an eschatological and apocalyptic perspective, and second by adapting it to Hellenistic historiographical and biographical conventions.
Emphases
IN KEEPING WITH ITS LIKELY OCCASION, the first Jewish war with Rome, an important emphasis of Mark is the reinterpretation of messiahship. The earthly Jesus is presented more as a prophet, teacher, and miracle worker than as a military leader and political king. Furthermore, the Gospel emphasizes that a primary element in the mission of the earthly Jesus was to suffer and die. In 10.45 and 14.24 this suffering and death is interpreted as effective for others. The suffering servant of Isa 52.13–53.12 and Greek ideas about vicarious suffering are likely models for this interpretation. In the passion narrative, on the assumption that David was the author of the Psalms, the psalms of individual lament are used to present Jesus as a suffering king. In the time between the inauguration (1.14–15) and the consummation (13.24–27) of the kingdom of God, discipleship is characterized, in imitation of Jesus, as self-sacrificial service to God and other members of the community for the sake of the gospel (8.34–9.1; 9.33–50; 10.35–45).
Relation to Other Gospels
THE BEST (THOUGH NOT PERFECT) EXPLANATION for the relationships between Mark, Matthew, and Luke (the Synoptic Gospels) is the Two-Source Theory: that the authors of Matthew and Luke used (in addition to oral tradition and perhaps other written sources peculiar to each Evangelist) two written sources, Mark and a collection of Jesus’ sayings and brief anecdotes concerning him. The latter is known as “Q” from the German word for “source” (Quelle). Matthew and Luke expanded Mark’s outline with traditions about the genealogy, conception, birth, and childhood of Jesus at the beginning of their Gospels and with traditions about appearances of the risen Jesus at the end. By means of Q (and perhaps other sources), they expanded the amount of Jesus’ teaching provided by Mark. The relationship between Mark and John is disputed. Many American scholars argue that John is independent of Mark, whereas many Europeans conclude that John is dependent on Mark or on Matthew and/or Luke. On the one hand, John includes much that has no close relation to the Synoptic Gospels, although a good portion of that material is similar to the formal types found in the Synoptics (e.g., parables and miracle stories). On the other hand, Mark and John are quite similar with respect to their passion narratives. The best solution may be that Mark and John had different, though similar, sources and that some of the similarity between them may be due to the oral transmission of material from Mark. In other words, although the author of John may not have used Mark as a written source, he was familiar with the content of Mark as a widely used Christian text. [C. CLIFTON BLACK, revised by ADELA YARBRO COLLINS]
Mark 1
The Proclamation of John the Baptist
1The beginning of the good newsa of Jesus Christ, the Son of God.b
2As it is written in the prophet Isaiah,c
“See, I am sending my messenger ahead of you,d
who will prepare your way;
3the voice of one crying out in the wilderness:
‘Prepare the way of the Lord,
make his paths straight,’”
4John the baptizer appearede in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. 7He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8I have baptized you withf water; but he will baptize you withg the Holy Spirit.”
The Baptism of Jesus
9In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11And a voice came from heaven, “You are my Son, the Beloved;h with you I am well pleased.”
The Temptation of Jesus
12And the Spirit immediately drove him out into the wilderness. 13He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.
The Beginning of the Galilean Ministry
14Now after John was arrested, Jesus came to Galilee, proclaiming the good newsi of God,j 15and saying, “The time is fulfilled, and the kingdom of God has come near;k repent, and believe in the good news.”l
Jesus Calls the First Disciples
16As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea—for they were fishermen. 17And Jesus said to them, “Follow me and I will make you fish for people.” 18And immediately they left their nets and followed him. 19As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. 20Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.
The Man with an Unclean Spirit
21They went to Capernaum; and when the sabbath came, he entered the synagogue and taught. 22They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. 23Just then there was in their synagogue a man with an unclean spirit, 24and he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.” 25But Jesus rebuked him, saying, “Be silent, and come out of him!” 26And the unclean spirit, convulsing him and crying with a loud voice, came out of him. 27They were all amazed, and they kept on asking one another, “What is this? A new teaching—with authority! Hem commands even the unclean spirits, and they obey him.” 28At once his fame began to spread throughout the surrounding region of Galilee.
Jesus Heals Many at Simon’s House
29As soon as theyn left the synagogue, they entered the house of Simon and Andrew, with James and John. 30Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.
32That evening, at sunset, they brought to him all who were sick or possessed with demons. 33And the whole city was gathered around the door. 34And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.
A Preaching Tour in Galilee
35In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. 36And Simon and his companions hunted for him. 37When they found him, they said to him, “Everyone is searching for you.” 38He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” 39And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.
Jesus Cleanses a Leper
40A lepero came to him begging him, and kneelingp he said to him, “If you choose, you can make me clean.” 41Moved with pity,q Jesusr stretched out his hand and touched him, and said to him, “I do choose. Be made clean!” 42Immediately the leprosys left him, and he was made clean. 43After sternly warning him he sent him away at once, 44saying to him, “See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.” 45But he went out and began to proclaim it freely, and to spread the word, so that Jesust could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.
next chapter
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a Or gospel
b Other ancient authorities lack the Son of God
c Other ancient authorities read in the prophets
d Gk before your face
e Other ancient authorities read John was baptizing
f Or in
g Or in
h Or my beloved Son
i Or gospel
j Other ancient authorities read of the kingdom
k Or is at hand
l Or gospel
m Or A new teaching! With authority he
n Other ancient authorities read he
o The terms leper and leprosy can refer to several diseases
p Other ancient authorities lack kneeling
q Other ancient authorities read anger
r Gk he
s The terms leper and leprosy can refer to several diseases
t Gk he
1.1–15 The prologue of Mark, in which the introduction to Jesus (vv. 9–15) is grounded in the OT and prefaced by the ministry of John the Baptizer (vv. 1–8).
1.1–8 Cf. Mt 3.1–12; Lk 3.1–20; Jn 1.19–28.
1.1 As in Isa 40.9; 52.7; 61.1, good news (gospel; see text note a) suggests glad tidings of salvation (see also vv. 14–15; Mt 11.5; Rom 1.1; 1 Cor 15.1; 2 Cor 11.7; 1 Thess 2.2, 8–9). Christ, lit. “anointed one,” i.e., “messiah,” usually appears in Mark as an honorific title (see 8.29; 12.35;13.21; 14.61; 15.32), though it can function as a proper name for Jesus (9.41). Son of God, a significant title for Jesus in Mark (1.11; 3.11; 5.7; 9.7; 12.6; 14.61; 15.39), is synonymous with “Christ (Messiah).” It thus has the connotation of being God’s authoritative agent (cf. 2 Sam 7.13–14; Ps 2.7).
1.2–3 The quotation conflates material from Isa 40.3 with Ex 23.20; Mal 3.1.
1.4 The wilderness (see also vv. 3, 12, 13), though not specifically located (cf. Mt 3.1; Lk 3.3), recalls an earlier deliverance by God (e.g., Ex 6; 13.17–22; 16–24; Isa 41.18–20;43.19–21; Hos 2.14–15). On the prophets’ concern for repentance and forgiveness, see Isa 1.10–20; 55.7; Jer 31.34; Hos 6.1; Joel 2.12–13; Zech 1.4. The association of those concepts with immersion in water may signify a fulfillment of Ezek 36.25–28.
1.5 The whole Judean countryside suggests the region of southern Palestine around Judea’s capital, Jerusalem.
1.6 John’s attire recalls that of Elijah (2 Kings 1.8; but cf. Zech 13.4), whose return was sometimes regarded as a sign of the end of the age (Mal 4.5–6; see also Mk 9.11–13; Lk 1.17).
1.8 Holy Spirit. Israel’s reinfusion with God’s Spirit was expected in the last days (cf. Ezek 36.27; Joel 2.28–32; Acts 2.17–22).
1.9–11 Cf. Mt 3.13–17; Lk 3.21–22; Jn 1.29–34.
1.9 Galilee, a region of northern Palestine.
1.10 The heavens torn apart, an apocalyptic image signifying divine disclosure. See Isa 64.1; Ezek 1.1; Jn 1.51; Acts 7.56; Rev 4.1; cf. Mk 15.38. Like a dove may suggest the Spirit’s hovering motion (cf. Gen 1.2).
1.11 The heavenly acclamation combines elements of Ps 2.7; Isa 42.1; see also Mk 9.7; Mt 12.18; 2 Pet 1.17.
1.12–13 Cf. Mt 4.1–11; Lk 4.1–13.
1.13 Forty days, reminiscent of Ex 34.28; 1 Kings 19.8. Tempted, i.e., tested, by Satan, God’s adversary. See Job 2.1–8; see also Mk 3.23, 26; 4.15; 8.33. Jesus’ being with the wild beasts evokes Ps 91.13, a psalm associated with the need for defense against Satan and demons in the Dead Sea Scrolls.
1.14–15 Cf. Mt 4.12–17; Lk 4.14–15. An introductory summary of Jesus’ proclamation and teaching.
1.14 Arrested, lit. “handed over.” See 6.17. Language of “handing over” is frequent in Mark, especially with regard to Jesus, and may echo the Greek version of Isa 53.6, 12.
1.15 The time, a decisive moment appointed by God, is fulfilled. See 11.13;12.2; see also Ezek 7.12; Dan 7.22; Gal 4.4; Eph 1.10; 1 Pet 1.11; Rev 1.3. The kingdom of God, God’s sovereign power or active reign, has come near. See 4.11; 9.1; 15.43.
1.16–45 Jesus’ authoritative ministry in Galilee.
1.16–20 Cf. Mt 4.18–22; Lk 5.1–11; Jn 1.35–51; see also 1 Kings 19.19–21.
1.16 Sea of Galilee, actually an inland fresh-water lake. Fishermen enjoyed a lucrative business (note the reference to hired men in v. 20).
1.21–28 Cf. Mt 7.28–29; Lk 4.31–37. The first of four exorcisms (see also 5.1–20; 7.24–30; 9.14–29).
1.21–22 See note on 1.14–15.
1.21 Capernaum, a town on the northwestern shore of the Sea of Galilee.
1.22 They were astounded, a recurrent response to Jesus’ activity in Mark (see also v. 27; 2.12; 5.20, 42; 6.2; 7.37; 11.18; 12.17). In Mark the scribes (here professional interpreters of Jewish law) are typically included among Jesus’ opponents (e.g., 2.6, 16). The scribes in chs. 11–15 are officials of the temple in Jerusalem.
1.23 An unclean spirit, i.e., a demon (cf., e.g., 3.22, 30).
1.24 Us, perhaps a comprehensive reference to the demonic world. I know who you are. In antiquity, knowledge of someone’s name or identity was thought to provide power over that one (see also Gen 2.19–20; 32.27–29; Ex 3.13–15; Judg 13.17–18). The Holy One of God. See also Jn 6.69.
1.25 Jesus’ command accords with ancient methods of exorcism.
1.29–31 Cf. Mt 8.14–15; Lk 4.38–39.
1.30 Simon’s mother-in-law. Paul also indicates that Simon (also called Cephas; see note on 3.16) was married; see 1 Cor 9.5.
