The relationship of Markus to the other accounts of Jesus' life has been debated for many years. Many claim that Markus was used as a source by Matthaiah. However, since Matthaiah was an eyewitness and since Matthaiah appears to have written for the Jews of Jesus' own time, it may very well be the case that it was the author of Markus who used Matthaiah's work as a source, although he certainly had other sources. Tradition has the book being written by Johannes Markus, who was writing for either Peter or Paul. Nothing exists to substantiate this viewpoint, although the author certainly knew people who had heard Jesus speak. The young naked man (14:51-2) may have been the book's author, although there are no clues as to his identity. [This account is fleshed out some by the so-called Secret Gospel of Mark.]
The book was most likely written around 50 CE, and certainly before 70, when the temple was destroyed.
The work is divided into two sections. The first focuses almost exclusively on Jesus' actions. The author uses the word "immediately" often in the book, conveying the feel that the events are rushing to a climax. Part one winds down (7:37) with the pronouncement that Jesus has "done all things well." The second part of the book consists mainly of teachings (and the passion, of course). The two parts are separated by a Midword (8:11-26) in which Jesus announces that he will perform no more signs. Part Two commences with Peter's pronouncement of Jesus' identity.
There appears to be an Elijah/Elisha motif throughout the book. Jesus' miracles are often of a type performed by one or both of the prophets, yet those of Jesus are superior. In number, too, Elijah performs 4 (or 5), Elisha performs 8 (or 10), and Jesus performs 12 (or 15). The count depends on whether certain things (such as special knowledge) are considered. Either way, Jesus has an additional portion of Elijah's spirit. Elisha's portion was double; Jesus' is triple. The motif is a natural one, since John the Baptizer is likened to Elijah (1:2; Mal 3:1; 4:5), preparing the way for the Anointed One.
The general plan of the book is as follows:
| Part One | |||
| John the Baptizer and Jesus' baptism | 1:1-1:13 | ||
| Miracles and teachings in Galilaiah | 1:14-8:10 | ||
| Midword | 8:11-26 | ||
| Part Two | |||
| Teachings and healings in Galilaiah | 8:27-9:50 | ||
| Travel to Jerusalem | Chapter 10 | ||
| The Last Week | Chapters 11-15 | ||
| The Destruction of Jerusalem | Chapter 13 | ||
| Last Supper, Gethsemane, Arrest, Trial, Crucifixion, Burial | Chapters 14-15 | ||
| The Empty Tomb | Chapter 16 |
Possibly as early as the second century, the original ending of Markus was supplimented (or replaced) by an ending paralleling that of Matthaiah. Portions of this ending appear in the Gospel of Nicodemus, which may be the source of the material. This "long ending" is usually given as Mk 16:9-20. An additional passage (the Freer Logion) appears in a few manuscripts. A second, shorter, ending also exists, but that "short ending" appears clearly to be an attempt to provide a conclusion to the book which apparently lacked an ending.
Although the shortest of the four accounts, Jesus is most active in Markus. As the Anointed One, he is consistently referred to as God's son, a favorite Messianic title. No lineage or birth sequence are necessary; this Anointed One arises spontaneously at his anointing and seems to charge onward to his crucifixion.
Click here to go on to the Good Message, as Attributed to Markus.
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