Why is it called “The Gospel of Mark?”
Who Was Mark in the Bible?
To understand why this gospel is attributed to Mark, we must look at who Mark was. Mark, also known as John Mark, is traditionally believed to have been a close companion of the Apostle Peter and a fellow missionary with Paul and Barnabas. He is mentioned in several New Testament writings (Acts 12:12, 25; Colossians 4:10; 2 Timothy 4:11; Philemon 1:24), giving us insight into his background and the trust the early apostles placed in him.
Acts 12:12: "As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying."
Colossians 4:10: "Aristarchus my fellow prisoner greets you, as does Mark the cousin of Barnabas, concerning whom you have received instructions—if he comes to you, welcome him."
2 Timothy 4:11: "Only Luke is with me. Get Mark and bring him with you, for he is useful in my ministry."
Philemon 1:24: "And so do Mark, Aristarchus, Demas, and Luke, my fellow workers."
Mark is considered by many scholars[1] to have been the young man who fled naked during Jesus’s arrest (Mark 14:51-52), possibly indicating his firsthand experience with some events of Jesus’s life. His close association with Peter suggests that his gospel is heavily influenced by Peter's eyewitness testimony.
Authorship and Attribution of the Book of Mark
The gospel does not explicitly name its author within the text itself. However, early Christian tradition and historical evidence strongly attribute this gospel to Mark. The earliest manuscripts and writings from early church fathers such as Papias, Irenaeus, and Clement of Alexandria support Mark’s authorship.
Papias, an early church father writing around 120 AD, recorded that Mark was the interpreter of Peter and wrote down Peter’s recollections accurately. Papias is quoted by Eusebius in Ecclesiastical History (Book 3, Chapter 39), “Mark, having become the interpreter of Peter, wrote down accurately whatever he remembered of what was said and done by the Lord, but not however in order.”
Irenaeus, in his work Against Heresies (circa 180 AD), stated, "Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter" (Against Heresies 3.1.1).
Clement of Alexandria is quoted by Eusebius in Eccleasiastical History (Book 6, Chapter 14), "When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the gospel, those present, who were many, exhorted Mark, as one who had followed Peter for a long time and remembered what had been spoken, to make a record of what was said. And that he did this, and distributed the gospel among those that asked him."
These early attestations provide strong historical evidence that the early church accepted Mark, the companion of Peter, as the author of the second gospel.
Scholarly Views on Who Wrote the Gospel of Mark
Scholarly consensus largely supports the traditional view that John Mark authored the gospel that bears his name. This consensus is built upon several lines of evidence:
Language and Style: The Gospel of Mark is written in a straightforward and dynamic Greek, reflecting a narrative style that focuses on action. This style is consistent with what one might expect from a translator or interpreter relaying vivid accounts from a primary witness like Peter.
Action-Oriented Narrative: The gospel frequently uses the Greek word "εὐθύς" (immediately), creating a sense of urgency and movement. This is seen throughout the text, such as in Mark 1:10, 1:12, and 1:18.
Content and Structure: The Gospel of Mark emphasizes the actions and miracles of Jesus more than his teachings. This portrayal aligns with the memories of a firsthand witness like Peter, who was present at many of these events.
Miracles and Actions: Mark 1:32-34 describes many healings and exorcisms performed by Jesus, while Mark 4:35-41 and Mark 5:1-20 highlight his power over nature and demons.
The Suffering Servant: Mark presents Jesus as the suffering servant, a theme that culminates in Jesus’s predictions of his passion (Mark 8:31, 9:31, 10:33-34) and the detailed account of his crucifixion (Mark 15).
Historical Detail: Mark’s gospel includes specific historical and geographical details that suggest an eyewitness source, likely Peter.
Geographical Accuracy: Mark accurately describes locations and customs, such as the feeding of the 5,000 in a remote place (Mark 6:32-44) and the description of Jerusalem and the temple (Mark 11:11).
Church Tradition: Early church fathers uniformly attributed the gospel to Mark, reflecting an early and widespread acceptance of his authorship within the Christian community.
Internal Evidence: The connection between the Gospel of Mark and the experiences of Peter, as well as the early church’s acceptance of Mark as the author, provide strong support for this attribution.
"The Gospel of Mark: A Commentary on the Greek Text" by R. T. France is helpful in understanding the linguistic and historical context of the text. France was a highly respected scholar, known for his rigor.
The Preface: Mark’s Intentions
While Mark does not include a formal preface like Luke’s, his intention is clear through his direct and urgent narrative style. Mark’s gospel begins with the proclamation of John the Baptist and quickly moves to Jesus’s baptism and ministry (Mark 1:1-11). This rapid introduction indicates Mark’s focus on the immediacy and significance of Jesus’s mission.
Mark’s primary goal is to present Jesus as the Messiah, the Son of God, and to emphasize his authority and power through his actions and miracles. By portraying Jesus as the suffering servant, Mark seeks to encourage believers facing persecution, assuring them of Jesus’s ultimate victory through suffering.
Conclusion
The gospel is called “The Gospel of Mark” because of the strong historical and traditional evidence pointing to John Mark, the companion of Peter, as its author. His unique perspective, action-oriented narrative, and emphasis on the suffering and authority of Jesus make his gospel a vital part of the New Testament.
[1] Lane, William L. The Gospel According to Mark: The English Text with Introduction, Exposition, and Notes. Eerdmans, 1974. "The young man mentioned only in Mark 14:51-52 is plausibly considered to be Mark himself." (Lane, 1974, p. 524). Marcus, Joel. Mark 8–16: A New Translation with Introduction and Commentary. Yale University Press, 2009. "It is widely believed that the young man who flees naked from Gethsemane is Mark himself." (Marcus, 2009, p. 949)
