Mat28:16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
Mat28:17 And when they saw him, they worshipped him: but some doubted.
Mat28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
Mat28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Mat28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Book of Mark
Author
Although there is no direct internal evidence of authorship, it was the
unanimous testimony of the early church that this Gospel was written by John
Mark ('John, also called Mark,' Ac 12:12,25; 15:37). The most important
evidence comes from Papias (c. a.d. 140), who quotes an even earlier source as
saying: (1) Mark was a close associate of Peter, from whom he received the
tradition of the things said and done by the Lord; (2) this tradition did not come
to Mark as a finished, sequential account of the life of our Lord, but as the
preaching of Peter -- preaching directed to the needs of the early Christian
communities; (3) Mark accurately preserved this material. The conclusion drawn
from this tradition is that the Gospel of Mark largely consists of the preaching of
Peter arranged and shaped by Mark (see note on Ac 10:37).
John Mark in the NT
It is generally agreed that the Mark who is associated with Peter in the early
non-Biblical tradition is also the John Mark of the NT. The first mention of him is
in connection with his mother, Mary, who had a house in Jerusalem that served
as a meeting place for believers (Ac 12:12). When Paul and Barnabas returned
to Antioch from Jerusalem after the famine visit, Mark accompanied them (Ac
12:25). Mark next appears as a 'helper' to Paul and Barnabas on their first
missionary journey (Ac 13:5), but he deserted them at Perga in Pamphylia (see
map, p. 2273) to return to Jerusalem (Ac 13:13). Paul must have been deeply
disappointed with Mark's actions on this occasion, because when Barnabas
proposed taking Mark on the second journey, Paul flatly refused, a refusal that
broke up their working relationship (Ac 15:36-39). Barnabas took Mark, who
was his cousin (Col 4:10), and departed for Cyprus. No further mention is made
of either of them in the book of Acts. Mark reappears in Paul's letter to the
Colossians written from Rome. Paul sends a greeting from Mark and adds: 'You
have received instructions about him; if he comes to you, welcome him' (Col
4:10; see Phm 24, written about the same time). At this point Mark was
apparently beginning to win his way back into Paul's confidence. By the end of
Paul's life, Mark had fully regained Paul's favor (see 2Ti 4:11 and note).
Date of Composition
Some, who hold that Matthew and Luke used Mark as a major source, have
suggested that Mark may have been composed in the 50s or early 60s. Others
have felt that the content of the Gospel and statements made about Mark by the
early church fathers indicate that the book was written shortly before the
destruction of Jerusalem in a.d. 70. See essay and chart, p. 1943.
Place of Origin
According to early church tradition, Mark was written 'in the regions of Italy'
(Anti-Marcionite Prologue) or, more specifically, in Rome (Irenaeus; Clement of
Alexandria). These same authors closely associate Mark's writing of the Gospel
with the apostle Peter. The above evidence is consistent with (1) the historical
probability that Peter was in Rome during the last days of his life and was
martyred there, and (2) the Biblical evidence that Mark also was in Rome about
the same time and was closely associated with Peter (see 2Ti 4:11; 1Pe 5:13,
where the word 'Babylon' may be a cryptogram for Rome; see also Introduction
to 1 Peter: Place of Writing).
Recipients
The evidence points to the church at Rome, or at least to Gentile readers. Mark
explains Jewish customs (7:2-4; 15:42), translates Aramaic words (3:17; 5:41;
7:11,34; 15:22,34) and seems to have a special interest in persecution and
martyrdom (8:34-38; 13:9-13) -- subjects of special concern to Roman
believers (and to Peter as well; cf. 1 Peter). A Roman destination would explain
the almost immediate acceptance of this Gospel and its rapid dissemination.
Occasion and Purpose
Since Mark's Gospel is traditionally associated with Rome, it may have been
occasioned by the persecutions of the Roman church in the period c. a.d. 64-67.
The famous fire of Rome in 64 -- probably set by Nero himself but blamed on
Christians -- resulted in widespread persecution. Even martyrdom was not
unknown among Roman believers. Mark may be writing to prepare his readers
for such suffering by placing before them the life of our Lord. There are many
references, both explicit and veiled, to suffering and discipleship throughout his
Gospel (see 1:12-13; 3:22,30; 8:34-38; 10:30,33-34,45; 13:8-13).
Emphases
The cross. Both the human cause (12:12; 14:1-2; 15:10) and the divine
necessity (8:31; 9:31; 10:33-34) of the cross are emphasized by Mark.
Discipleship. Special attention should be paid to the passages on discipleship
that arise from Jesus' predictions of his passion (8:34 -- 9:1; 9:35 -- 10:31;
10:42-45).
The teachings of Jesus. Although Mark records far fewer actual teachings of
Jesus than the other Gospel writers, there is a remarkable emphasis on Jesus as
teacher. The words 'teacher,' 'teach' or 'teaching,' and 'Rabbi' are applied to
Jesus in Mark 39 times.
The Messianic secret. On several occasions Jesus warns his disciples or others to
keep silent about who he is or what he has done (see 1:34,44 and notes; 3:12;
5:43; 7:36; 8:30; 9:9).
Son of God. Although Mark empasizes the humanity of Jesus (see 3:5; 6:6,31,34;
7:34; 8:12; 10:14; 11:12), he does not neglect his deity (see 1:1,11; 3:11; 5:7;
9:7; 12:1-11; 13:32; 15:39).
Special Characteristics
Mark's Gospel is a simple, succinct, unadorned, yet vivid account of Jesus'
ministry, emphasizing more what Jesus did than what he said. Mark moves
quickly from one episode in Jesus' life and ministry to another, often using the
