Gospel of Mark
The Gospel according to Mark is a vivid and fast-moving account of the life and ministry of Jesus. Its message is unmistakable and world-changing: Jesus is the Messiah and the Son of God, and the kingdom of God has drawn near to all who repent and believe. Mark tells the story with urgency and simplicity so that readers are confronted with the person and work of Jesus himself.
Study the Gospel of Mark
“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:15)
About the Gospel of Mark
Author
Many of the specifics about this Gospel account are not told to us in the work itself. The author remains anonymous, and he does not specify where or when he wrote it. This anonymity emphasizes the author's intent to focus all attention solely on the subject of the book: Jesus Christ.
There is, however, a strong and compelling early tradition that Mark was the one who originally recorded these accounts of the life and teachings of Jesus. Much of what we know comes from early church writers. Papias, an early second-century bishop of Hierapolis, is quoted as saying that Mark was a coworker of Peter who, at the strong persuasion of his hearers, wrote down Peter’s teaching accurately (though not always in chronological order) in order to preserve a written testimony. Similarly, the second-century bishop Irenaeus later confirmed that Mark recorded and interpreted what Peter preached in Rome.
From these writings and the consistent testimony of the early church, it is very likely that Mark is the author of this Gospel. If the early church had falsely attributed this Gospel, they likely would have chosen a more prominent figure, such as Paul, Barnabas, or one of the twelve apostles.
Peter, an eyewitness, gave faithful testimony to all he saw and experienced as he followed Jesus. Mark, his associate and partner in Gospel ministry, shaped and recorded what he had heard and learned from the apostle—likely at the request of the church in Rome—so that believers could continue to learn about Jesus. He took Peter’s remembered teaching and crafted it into a beautiful, fast-paced, and coherent narrative.
Many details in the Gospel are best explained as Peter’s personal memories. Notably, the Gospel does not always speak highly of Peter and is quick to point out his shortcomings and weaknesses. Since Peter was a central figure in the early church, it is unlikely such portrayals would appear unless Peter himself had shared them and insisted on their inclusion. Knowing that Mark’s Gospel rests on this eyewitness testimony adds weight and credibility to the account.
John Mark
John Mark—often simply called “Mark” in the New Testament—is traditionally understood to be the author of the Gospel of Mark. Although he is not a central figure in the Bible, he is mentioned several times in the New Testament, allowing us to piece together a short biography of his life. Mark was the nephew of Barnabas (Colossians 4:10). During Jesus’ ministry, his family most likely lived in Jerusalem, and the disciples used his mother’s home as a place of prayer and gathering in the early years of the church (Acts 12:12).
Mark joined Paul and Barnabas on their first missionary journey, but for unknown reasons, he left the mission early and returned to Jerusalem (Acts 13:4–13). Later, when Paul and Barnabas prepared for a second missionary journey, Mark was eager to join them again. However, this caused a disagreement between the two leaders, resulting in their separation. Barnabas took Mark with him to Cyprus, where they served together for some time. Despite this earlier conflict, Paul and Mark later reconciled. Paul came to value Mark’s partnership in the Gospel, writing to Timothy, “Get Mark and bring him with you, for he is very useful to me for ministry” (2 Timothy 4:11).
Mark the Evangelist
Valentin de Boulogne
More significantly, Mark served alongside Peter in the church’s ministry in Rome and was like a son to him (1 Peter 5:13). This close relationship likely led to Mark’s writing of the earliest Gospel account. Some early church fathers believed that Peter intended his memories of Christ to be preserved (cf. 2 Peter 1:15), and that Mark’s Gospel fulfilled this purpose by recording and interpreting Peter’s firsthand teaching for future generations.
Mark’s love for the gospel—and his ministry among persecuted Gentile believers in Rome—helps explain several themes that shape this Gospel: the cost of discipleship, the suffering and authority of Jesus the Messiah, the urgency of proclaiming the good news, and the call to follow Jesus faithfully even in hardship.
And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it." (Mark 8:34-35)
Date and Audience
As with the author, we cannot be completely certain about the date, but there is good reason to believe it was written between 60 and 70 AD. Most internal evidence suggests it was written before the fall of Jerusalem and the destruction of the temple in 70 AD. From the sources mentioned above, it seems most likely that Mark wrote this account for the Christians in Rome, near the end of Peter’s life or shortly after his death (67 AD). This is supported by the many Latin words Mark uses and translates into Greek, as well as instances where he explains Greek words with their Latin parallels to aid Roman readers.
The 60s and 70s were a tumultuous period for the Christian community in Rome. Nero was emperor, and under his rule the church faced severe persecution. Peter, Paul, and many other leaders were imprisoned and executed for preaching about Jesus, and the church had to grapple with the implications of this for their own faith. Christians endured hostility and slander, often being falsely accused of rebellion. Roman historians record that believers were widely misunderstood—labeled as atheists (for refusing to worship Roman gods), immoral (because of their “love feasts”), and even cannibals (because of misunderstandings of the Lord’s Supper). Beyond persecution, the broader world seemed unstable as violence and war increased throughout the empire.
Bust of Nero at the Capitoline Museum, Rome.
This pressure grew even more severe in 64 AD, when a catastrophic fire devastated Rome, destroying ten of the city’s fourteen districts. Rumors soon spread that Nero himself had started the fire in order to rebuild the city according to his own vision. To deflect blame, Nero targeted the unpopular Christian community as scapegoats. Tacitus, a Roman historian, wrote of the great persecution believers endured, including being tortured, burned alive, and publicly executed.
To be recognized as a follower of Jesus during this period often led to suffering, rejection, and even death. Many Christians addressed by Mark became martyrs for their faith, while others were likely tempted to abandon their beliefs in fear for their lives. It is to these Christians that Mark proclaims the good news of the Savior who suffered and died and who has risen again. As followers of this Messiah, they too are exhorted to remain faithful in suffering and persecution.
Historical and Cultural Context of Mark
The Bible is one story of God’s kingdom being established on earth so that humanity can experience life and blessing with Him. The Gospel of Mark is the very center of this story and the message of how the longed-for kingdom of God (lost at Eden, prophesied and prepared for through Israel, and which will come in fullness at the end) comes to earth in the person of Jesus.
When the Old Testament ends, Israel has returned from captivity and has begun rebuilding the destroyed temple. The prophets spoke of a coming day when God would fully restore His people and the land under His Messianic ruler. The next 400 years carried this growing hope, yet were marked by the surprising silence of God.
This intertestamental period was turbulent. Alexander the Great invaded the land bringing Greek culture, language, and philosophy to the region, beginning a long period of Hellenization. Later, the Seleucid rulers attempted to erase Jewish identity entirely. The temple was raided and defiled—“a desolating sacrilege”—and God’s people were forbidden to keep the Sabbath or practice circumcision. This sparked pious revolts, most famously under Judas Maccabeus.
Rome eventually took control of Palestine in the first century BC. Herod the Great ruled the region with brutality and crushed any hint of uprising. He completed major building projects, including the massive reconstruction of the temple, a project nearly twice the size of Solomon’s original temple. After his death, his son Herod Antipas governed Galilee—the region where Jesus spent much of His ministry – while Judea and Samaria were given to Archelaus. Archelaus was another harsh and hated leader and soon Rome replaced him with direct Roman rule through governors. In 26 AD Pontius Pilate became the governor.
Map of Palestine at the time of Jesus
Holman Bible Atlas maps
By the time Jesus began His public ministry, Israel had lived under generations of foreign, pagan rule. This rule was financially and religiously oppressive. Many feared that the temple would again be filled with pagan symbols and worship. Revolts arose in hopes of autonomy, and many Messiah-like figures appeared promising liberation—but all were quickly crushed. Some Jews gave in to the cultural pressures of the day and abandoned their customs and faith; others, like the Pharisees, taught strict observance of the Law, separation from Gentiles, and renewed dedication to the temple.
Against this backdrop of political instability, cultural pressure, and deep longing for God’s intervention, Mark announces that the kingdom of God has arrived in Jesus—but in a way that challenges every expectation.
Stepping Back: Mark in the Story of the Bible
We have focused on the historical and cultural world in which Mark was written. It is also important to remember that Mark is part of the larger story of Scripture—from creation and fall, through God’s promises of redemption, to the formation of the church and God’s work of renewal. The Gospel of Mark stands within the New Testament as a witness to how God’s promises to Israel are fulfilled in Jesus the Messiah and how the good news of his kingdom goes out to the nations.
"For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Mark 10:45)
Purpose and Themes
As mentioned above, Mark wrote this Gospel at a time when many apostles and leaders of the church were being put to death for their faith. One clear purpose of his account was to record the life of Jesus and preserve the testimony of Peter before it was lost. As a close companion of Peter, Mark likely drew heavily from Peter’s firsthand experiences and teaching, shaping a reliable and authentic witness to Jesus.
Given these circumstances, a second purpose of the Gospel was to encourage believers who were suffering and to help them persevere in the midst of persecution. Mark presents Jesus as the suffering servant who leads his disciples into a life of self-denial and sacrifice, yet who also remains present with and faithful to his followers in hardship. This portrayal would have been deeply comforting to Christians facing trials, reminding them that suffering was not a sign that God had lost control or forgotten them. Rather, suffering marked the very path of the Messiah they followed. Jesus himself endured rejection, suffering, and death, and he warned his followers that they too would face tribulation. At the same time, Mark proclaims the hope that Jesus has conquered death and will return for his people.
A third purpose of Mark’s Gospel is theological. At the time of its writing, there was confusion and false teaching about the identity of Jesus. From its opening line, Mark seeks to make clear that Jesus is the Messiah and the Son of God. His suffering and death do not undermine this identity but reveal it. Jesus goes to the cross knowingly, willingly, and in obedience to the Father. Throughout the narrative, Mark highlights Jesus’ authority over nature, demons, sickness, and death, addressing doubts about His divinity and His mission.
“The beginning of the gospel of Jesus Christ, the Son of God.” (Mark 1:1).
Other significant themes in the Gospel include the coming and expansion of the kingdom of God, the inclusion of non-Jews into God’s people, and the true meaning of discipleship—especially what it means to follow Jesus on the way of the cross.
Key Themes to Watch For in Mark
As you read and study the Gospel of Mark, watch for these recurring themes and patterns. They are meant to guide observation, not replace careful reading.
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Jesus’ Identity - Notice how Mark reveals who Jesus is primarily through his actions rather than long explanations. Pay attention to who recognizes Jesus and who misunderstands him.
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The Kingdom of God - Observe how Jesus announces that God’s kingdom has drawn near and what that kingdom looks like in practice—healing, forgiveness, authority, and restoration rather than political power.
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Suffering and the Way of the Cross - Trace how suffering shapes Jesus’ mission and the call to discipleship. Notice how often Jesus predicts his suffering and how this redefines what it means to follow him.
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Discipleship and Failure - Pay attention to the disciples’ repeated misunderstandings, fear, and failure—and what Jesus does (and does not do) in response.
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Servant Leadership and True Greatness - Watch how Jesus consistently redefines greatness by serving others. Notice the contrast between Jesus’ self-giving actions and the disciples’ repeated desire for status, power, and recognition.
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Authority and Conflict - Watch how Jesus’ authority provokes opposition from religious leaders, demons, and political powers. Notice what kind of authority Jesus exercises and how it differs from other forms of power.
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Hardness of Heart and Softness Toward God - Notice how hardness of heart appears not only among Jesus’ opponents but also among his disciples. Observe how repeated exposure to Jesus does not automatically lead to understanding, and how humility, dependence, and openness are often linked to truly seeing and hearing.
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Faith, Fear, and Response - Pay attention to how people respond to Jesus—with faith, fear, amazement, or rejection—and how Mark invites the reader to consider their own response.
The Palsied Man Let Down through the Roof - James Tissot
Calling of Saint Matthew
James Tissot
Genre
The Gospel of Mark appears second in the New Testament canon largely because of the great influence and importance of Matthew in the early church. However, most scholars believe that Mark was the earliest Gospel to be written. Many also agree that Matthew and Luke used Mark as a primary framework when composing their own Gospel accounts of Jesus’ life and teachings. As the earliest Gospel writer, Mark played a crucial role by gathering Jesus’ teaching and the early church’s oral traditions into a unified narrative that is far more than a loose collection of stories.
Scholars commonly classify the Gospels as a form of ancient biography (often called bioi, or “lives”). This genre focused primarily on revealing the character and significance of the central figure, while events served that larger purpose. Ancient biographies differ significantly from modern ones. Modern biographies tend to emphasize psychological development and strict chronological order, whereas ancient biographies often arranged material thematically or rhetorically. While a basic chronology usually provided the framework, events were frequently grouped together because of shared themes, locations, or theological purpose rather than exact timing.
How to Read the Gospels
Ancient biographies were intended to be read as a whole, not as disconnected episodes. Each of the four Gospels was written for a particular audience and should be read on its own terms before being compared with the others. This means paying attention to each Gospel’s structure, emphasis, and narrative flow rather than immediately harmonizing accounts. Each Gospel provides enough context and detail to understand the meaning of its passages on its own. Comparing accounts too quickly can sometimes distract from the unique purpose of the Gospel being read.
Sower at Sunset
Vincent Van Gogh
Individual stories, as well as the overarching narrative, include familiar elements such as setting, characters, and plot. Careful readers should observe how these elements function within each passage. As noted above, events in the Gospels are not always arranged in strict chronological order but are often grouped thematically. When accounts are placed next to one another, it is important to ask what links them—whether by contrast, illustration, or by further developing a shared idea. One distinctive feature of Mark’s storytelling is what scholars often call the “Markan sandwich,” where one story is placed inside another so that the two interpret one another and highlight a central theological point.
Because Mark’s Gospel moves quickly from scene to scene, readers should pay special attention when Mark slows down or includes particular details and descriptions, as these often signal what he wants to emphasize. Mark begins his Gospel by quoting the prophets—“as it is written in Isaiah”—which alerts readers to the importance of Old Testament allusions throughout the book. When Mark echoes or quotes the Old Testament, it is often helpful to look up these passages in their original context to see how Mark is presenting Jesus as the fulfillment of God’s promises.
Ancient readers would have approached the Gospel much like a sermon. These accounts were not written merely to convey factual information, but to shape understanding, faith, and obedience. Each story is carefully chosen and arranged to reveal who Jesus is and what it means to follow him. Ancient biographies often presented characters as positive or negative examples, prompting readers to ask questions such as: What is this story teaching? and How does it help me know Jesus more truly?
And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!” (Mark 15:39)
Outline of the Gospel of Mark
The general outline of the Gospel of Mark closely reflects the pattern of Peter’s preaching about Jesus found in the book of Acts. In particular, Peter’s sermon to Cornelius in Acts 10:34–43 follows a similar movement—from Jesus’ ministry beginning in Galilee, to his death in Jerusalem, his resurrection, and the call to respond in faith.
I. Title (1:1)
II. Jesus’ Ministry in Galilee – The Coming of the Kingdom (1:2 - 8:26)
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Preparation for Ministry (1:2 – 15)
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The Kingdom of God comes in Authority (1:16 – 2:17)
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Growing Opposition and the True Family of Jesus (2:18 – 3:34)
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Teaching: Parables of the Kingdom (4:1 – 34)
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Faith and the Kingdom (4:35 – 6:6)
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The Good Shepherd (6:7 – 56)
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True Cleanliness (7:1 – 30)
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A Second Look: Seeing and Misunderstanding (7:31 – 8:26)
III. On the Way to Jerusalem – The Way of the Cross (8:27 - 10:52)
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You are the Christ (8:27 – 9:13)
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True Greatness and True Discipleship (9:14 – 10:16)
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The Way of Salvation (10:17 – 52)
IV. Confrontation in Jerusalem – The King on the Cross (11:1 - 15:47)
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Triumphal entry (11:1 – 25)
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Conflict and Questions (11:27 – 12:44)
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Teaching: The Last Days (13:1 – 37)
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Two meals: Anointing and Covenant (14:1 – 31)
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Betrayal, Arrest, and Abandonment (14:32 – 52)
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Jesus on trial (14:53 – 15:20)
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Jesus crucified and buried (15:21 – 47)
V. The Gospel Proclaimed (16:1 - 20)
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Jesus risen (16:1 – 8)
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Epilogue – later ending (16:9 – 20)
Resources Used
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Beale, G. K. and D. A. Carson Commentary on the New Testament Use of the Old Testament
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deSilva, David Arthur An Introduction To The New Testament: Contexts, Methods & Ministry Formation
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Edwards, James R. The Gospel according to Mark (The Pillar New Testament Commentary)
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Garland, David E. Mark (The NIV Application Commentary)
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Gombis, Timothy G. Mark (The Story of God Bible Commentary)
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Guelich, Robert A. Mark 1-8:26 (Word Biblical Commentary) and Mark 8:27 – 16:20 (Word Biblical Commentary)
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Keener, Craig S. The Bible Background Commentary: New Testament
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Marshall, I. Howard, et al. New Bible Dictionary
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Ryken, Leland, et al. Dictionary of Biblical Imagery Hardcover
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Strauss, Mark L. Mark (The Expositor's Bible Commentary)
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Tan, Kim Huat Mark (New Covenant Commentary Series)
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Wenham, David and Steve Walton Exploring the New Testament: A Guide to the Gospels and Acts