The son of María de Jerusalén. The ancient tradition states that Mark was a companion of Peter, this book is called the Gospel of Peter by some writers of antiquity. It is generally accepted that Peter may have provided or suggested much of the material found in the book.
It is believed that the writer had in mind Gentile Christians in their preparation of the book. It seems clear that this gospel was not specially adapted to Jewish readers, due to the fact that it contains few references to Old Testament prophecies. In addition, the explanation of Jewish words and customs indicates that the author had Gentiles in mind when he wrote them.
Christ, the tireless deer of God and man; The life of Jesus is described as full of good works. His prayer time was interrupted (1: 35-37), he did not have time to eat sometimes (3:20). Because he acceded to continuous calls for service, his friends said he was beside himself (3:21). They were looking for him even when he wanted to rest (6:31 - 34).
Immediately, repeated through the book.
This gospel, second of the NT books, contains little material that does not appear equally in Matthew and Luke. Just five passages from Mark (3.7-12; 4.26-29; 7.32-37; 8.22-26; 14.51-52) and a few isolated verses have been left unregistered in the other two gospels. For this reason, for a long time Marcos (= Mc) was not given the theological and literary importance that he really has.
However, from the s. XIX has been affirming the idea that the "second gospel" was basic in the preparation of Matthew and Luke; and in considering that Mark is the oldest document we have about the life and work of Jesus, a great interest has been awakened in studying it.
The most generalized opinion identifies the author of our Gospel with John Mark (or only John), a relative of Barnabas (Col. 4.10) and son of Mary, who lived in Jerusalem, in a house that had a "upper room, where they housed »the apostles (Acts 1.13, 12.12). He was a collaborator of Paul (Acts 12.25, 13.5, 13, 15.37, 39, 2 Ti 4.11, Phm 24), and perhaps a disciple of Peter, who in his first letter mentions him as "Mark, my son" (1 P 5.13).
Marcos is not a historian in the sense that today we give the term. Rather it is a narrator who tells what has come to his knowledge. Write in Greek, with the coarseness characteristic of those who are using a language that is not their own; and yet he knows how to develop a lively and vigorous style. He goes, probably, to the memory of things heard; but it is able to create in the reader the impression of being in front of an eyewitness to the facts recounted.
Marcos does not seem worried about biographical issues. An example of this is the absence in his work of a story of Jesus' birth or childhood, in the way that Matthew and Luke do. Moreover, in general terms, and excepting perhaps the chapters of the arrest, trial, crucifixion and resurrection of the Lord (14-16), the chronological data recorded by the evangelist do not allow to establish with precision the order in which events occur.
What really matters to the evangelist is to attest that to the question about who Jesus is, the early Christian community responded with conviction: Jesus is the Son of God. And echoing this affirmation of faith, Mark begins his message by solemnly enunciating: "Principle of the Gospel of Jesus Christ, Son of God" (1.1 also see 1.11, 3.11; 5.7; 9.7; 14.61; 15.39).
This gospel proclaims in each of its pages Jesus is the definitive revelation of God, who in his eternal son is integrated into the history of humanity: Jesus, the simple teacher arrived from Galilee (1.9), is the Christ, the Messiah that the people of Israel had been waiting for centuries (8.29; 9.41; 14.61-62). The evangelist announces the presence of Jesus in the world as the immediate sign of the coming of the kingdom of God (1.14-15; 4.1-34).
However, the personality of Jesus does not satisfy the Jewish expectations, because far from presenting himself as a political and military messiah, he does so as a humble man whose activity and teachings do not correspond to the triumphant image of a national liberator.
Jesus of Nazareth, the Son of God, is also the Son of man. Participates in human feelings and is subject to suffering and death (8.31). With an awareness of his human nature, he frequently demands that his messianic function be kept secret (1.43-44; 5.43; 8.29-30; 9.9, 30-31), until the time comes to be accredited by the moral and physical sufferings he will have to face (14.35-36; 15.39).
A typical feature of Mark is that he dedicates more space to acts than to the discourses of Jesus. In reality, only two of the latter can be considered as such: the series of parables of 4.1-34 and the eschatological sermon of 13.3-37. Everything else is brief interventions of teaching, exhortation or controversy. On the other hand, the evangelist grants to the description of the events a wider space, sometimes even greater than the one that Matthew or Luke dedicates to parallel narrations (compare 5.21-43 with Mt 9.18-26 and Lc 8.40-56; 6.14-29 with Mt 14.1-12, 6.30 with Mt 14.13-21 and Lc 9.10-17).
As it progresses, the dramatic development of the second gospel grows in intensity, until it reaches its climax in the story of the passion, crucifixion and resurrection of Jesus. The Lord announces these events three times to his disciples: "The Son of Man will be handed over to the chief priests and scribes ... and will deliver him to the Gentiles ... and they will kill him; but on the third day he will rise again "(10.33-34, see 8.31 and 9.31, Cf. Mt 16.21; 17.22-23; 20.18-19 and Lc 9.22; 9.44; 18.32-33). The disciples did not understand until the last moment that the sacrifice of Jesus Christ was part of God's plan of salvation (8.32-38; 16.19-20).
Regarding the composition of Mark, it is likely to take place in Rome, or perhaps in Antioch of Syria, before the year 70, when Jerusalem was destroyed. There is no chronological basis that allows to date it accurately, so that some historians place it between 65 and 70, that is, in the years following the persecution of 64, decreed by Nero; others, around the year 63, and others make it go back to the 50s.
The ancient ecclesiastical tradition saw in this gospel the influence of the teachings of the apostle Peter, of whom Mark would have been a disciple. In principle, it was written for readers of Gentile origin, residents outside of Palestine. This is suggested, among other peculiarities, by the fact that the author adds the Greek translation of expressions whose Aramaic original incorporates the text with the greatest fidelity (see 5.41, 7.11, 7.34, 14.36, 15.22, 34).
The formal structure of Marcos has given rise to different analyzes and different possibilities of dividing the text. The one that is offered later is based on the progressive revelation that Jesus makes of himself:
his personality (see 1.7-8, 10-11, 4.41, 8.27-29, 9.7),
his power in the face of nature, pain and death (compare 1.31-31, 40-42; 2.3-12; 4.37-39; 5.22-42; 6.45-51)
and his struggle against the forces of evil (compare 1.24-27; 3.11; 5.15; 19; 9.25-27);
the nature of his mission, first as teacher and prophet (compare 1.37-39; 2.18-28; 3.13-19, 23-29; 4.1-34; 9.2-10.31; 13.3-37; 14.61-62),
and definitely as Lord and Savior (16.15-18).