The Gospel of Mark was written for a Roman audience and focuses on the works and actions of Jesus rather than lengthy discourses. It emphasizes Jesus' role as a servant and his death and resurrection. Mark provides vivid details of Jesus' miracles and moves at a rapid pace from one event to the next. Though brief, it highlights Jesus' power and authority through his works.
The Gospel of Mark was written for a Roman audience and focuses on the works and actions of Jesus rather than lengthy discourses. It emphasizes Jesus' role as a servant and his death and resurrection. Mark provides vivid details of Jesus' miracles and moves at a rapid pace from one event to the next. Though brief, it highlights Jesus' power and authority through his works.
The Gospel of Mark was written for a Roman audience and focuses on the works and actions of Jesus rather than lengthy discourses. It emphasizes Jesus' role as a servant and his death and resurrection. Mark provides vivid details of Jesus' miracles and moves at a rapid pace from one event to the next. Though brief, it highlights Jesus' power and authority through his works.
The Gospel of Mark was written for a Roman audience and focuses on the works and actions of Jesus rather than lengthy discourses. It emphasizes Jesus' role as a servant and his death and resurrection. Mark provides vivid details of Jesus' miracles and moves at a rapid pace from one event to the next. Though brief, it highlights Jesus' power and authority through his works.
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The Gospel
Writers The Gospel of Mark Mark Mark’s symbol is the winged lion. The Gospel begins quoting Isaiah, “I send my messenger before you to prepare your way.” That messenger’s voice is “of one crying in the wilderness, ‘Prepare the way of our Lord’”, and the messenger is John the Baptist. That voice in the desert reminded Irenaeus of a lion’s roar. As the Lion of Judah, Jesus’ victory over death roars in the ear of sin and Satan. Hence Mark is the Gospel of Resurrection. Who wrote Mark?
•Mark is only name ever
attached, and the common title appearing in ancient Greek manuscripts Euangelion kata Markon (Gospel according to Mark). •Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ.’” Who was Mark? • John Mark: the son of a wealthy family in Jerusalem (Acts 12:12-14), a cousin of Barnabas (Col.4:10), a traveler with Paul and Barnabas (Acts 13:5), and called son by Peter (1 Peter 5:13). • Mark is also known for leaving Paul on his first missionary journey but later being requested by Paul during his final imprisonment (2 Timothy 4:11). • Mark was a man who failed but got back up again, maturing in his faith. Who was it written for? • It was written for a Gentile / Roman audience that was more interested in action and power than discourse and dialogue. • This would account for the rapid action, vivid detail, and picturesque description in the book. • Mark15:21 adds a touch of human interest for Roman readers. Same Rufus Paul mentions in Romans 16:13. • Gregory Nazianzen says, “Mark wrote his Gospel for the Italians.” What about Mark? • Matthew has 28 chapters. Luke has 24, and they are both like historical novels of Jesus’ life. • Mark has only 16 chapters and is more like a long short story with some of the most concise, vivid, exciting depictions of all the gospels. • Mark is a Gospel of action, written in a lively fashion. • It doesn’t contain the genealogy, birth, and childhood of Christ as found in the other Gospels. What about Mark? • Mark’s focus is the service and sacrifice of Christ. • Key word in Mark is “immediately,” appearing some 40 times, giving the impression of rapid development and activity. • Mark is more concerned with works than words. (Servants have less to say than kings.) • Mark writes, “Jesus taught” without giving what He said numerous times (2:13; 4:23; 6:2, 6, 34; 10:1; 12:35). What about Mark? • Mark shows Christ as the servant who came living and working among men in the fullness of His energy, the Servant who stooped to conquer. • Matthew = 20 parables, Luke = 25, but Mark = only 7. • Yet, Mark contains the highest proportion of miracles in the Gospels. • Yet, Mark gives more detail to events than that of Matthew or Luke (e.g. 5:2-6; 6:30-34; 7:3-37; 8:22-26; 9:14-29) What about Mark?
• Miracles (works) of Christ fill Mark’s Gospel.
• Consider the following: power over nature (4:35-41), power over demons (5:1-20), power over death (5:21- 24, 35-43), power over disease (5:25-34), power restricted (6:1-6a), power delegated (6:6b-13), power recognized (6:14-29), power at rest (6:30-32), power over substance (6:33-44), power over elements (6:45- 52), power over sickness (6:53-56) What about Mark?
• Key verse = 10:45, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” • Key chapter/ turning point = chapter 8, containing Peter’s confession to Christ’s question, “Who do you say I am?” followed by warning to tell no one, the revelation of His death, call to discipleship, and transfiguration. What about Mark? • The death and resurrection of Christ has a significant part in Mark’s Gospel.
• 10 chapters on some 30 years of Jesus’ life and the last 6
chapters on the last week of His life.
• Jesus announces His death and resurrection in 8:31-32
and repeats it 9:9-12, 30-31, 10:32-34.
• He says at the Last Supper, “For the Son of Man is to go
just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born” (14:21). What about Mark?
• Also, the angels said, “Do not be amazed; you are
looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. But go, tell His disciples and Peter, ‘He is going ahead of you to Galilee; there you will see Him, just as He told you’” (16:6-7). • A full 37 percent of this Gospel is devoted to the events of His last and most important week. What about Mark?
• 16:9-20 is believed to be later additions by a scribe
wanting to provide a suitable conclusion. • The addition doesn’t concern biblical inspiration (110%, not 90% of God’s Word). • The addition doesn’t affect any major doctrine. Outline I. Introduction 1:1-13
A. The Beginning of the Gospel (1:1)
B. John the Baptist Preaching (1:2-8) C. Jesus’ Baptism (1:9-11) D.Jesus’ Temptation (1:12-13) II. Works & words of Jesus around Galilee (1:14-9:50) A. Initial Ministry in Galilee (1:14-45) B. Initial Opposition to Jesus (2:1-3:35) C. Parables of Jesus (4:1-34) D. Miracles Asserting Jesus’ Power (4:35-5:43) E. Growing Opposition to Jesus (6:1-8:26) F. Instruction to the Disciples 8:27-9:50 III. Journey to Jerusalem (10:1-52) A. Instruction to Inquirers (10:1-31) B. Prediction of Passion (10:32-34) C. Warning to the Faithless (10:35-52)
IV. Works & Words of Jesus in Jerusalem (11:1-16:8)
A. The Presentation of the Messiah (11:1-26) B. The Final Development of Opposition (11:27-12:44) C. Instruction for the Present and the Future (13:1-37) D. The Suffering of the Savior (14:1-15:47) E. The Resurrection of the Savior (16:1-8) the 12 disciples: • Peter • James • John • Andrew • Bartholomew • James, • Judas • Jude or Thaddeus • Matthew or Levi • Philip • Simon
Cary J. Nederman and James Wray Goulding. Popular Occultism and Critical Social Theory: Exploring Some Themes in Adorno's Critique of Astrology and the Occult. Sociological Analysis, Vol. 42, No. 4 (Winter, 1981), pp. 325-332. London, Oxford University Press.
Cary J. Nederman and James Wray Goulding. Popular Occultism and Critical Social Theory: Exploring Some Themes in Adorno's Critique of Astrology and the Occult. Sociological Analysis, Vol. 42, No. 4 (Winter, 1981), pp. 325-332. London, Oxford University Press.
