Mark the Evangelist

“ The third Evangelist is Luke, who was a physician in the world,
and dwelt with the apostles, and with Paul afterward,
serving the Almighty without any sin
in a pure life, ever without a wife, filled with God's Spirit,
and he wrote and wisely arranged the Gospel,
and he also wrote the Acts of the Apostles. ”

“ The brief account of these is marked by the Evangelist's vivid pictorial faculty, which we shall frequently have to notice as we read his Gospel. Here he puts us, by a word, in the position of eye-witnesses of the scene as it is passing, when he describes the heavens as 'being rent asunder'—a much more forcible and pictorial word than Matthew's 'opened.' He says nothing of John's share in the vision. All is intended for the Son. It is Jesus who sees the rending heavens and the descending dove. The voice which Matthew represents as speaking of Christ, Mark represents as speaking to Him. ”

“ Of such spake the Saviour also in a certain place,
'Carefully be ye ware of false prophets,
who came to you in sheeps' semblance,
and within they are ravening wolves.
But the orthodox church, which is established in Christ,
and fastened in Him, even as in a sure stone,
receiveth not the writings which such heretics
wrote of themselves without truth.
The first Evangelist, who was chosen by God,
[was] named Matthew, whom the Saviour chose
from being a worldly taxgatherer to be a spiritual Evangelist,
and he was one of the twelve servants of God ”

“ These facts are enough to show how inadequate it would be to describe the Gospel as an account of the public ministry of Jesus.
Having regard to all the facts of the case, the probability is that St. Mark's silence must be explained on the ground that the Evangelist had no knowledge of the Virgin Birth tradition. The further implication is that it formed no part of Apostolic preaching, and was unknown in the circles in which St. Mark moved. These conclusions cannot, of course, be hardened into certainties; they move in the realms of what is probable. ”

“ I insist that one only result can attend the exact analysis of this portion of the Gospel into its elements; namely, a profound conviction that S. Mark is most certainly its Author.
3. Let me however distinctly declare beforehand that remarks on “the style” of an Evangelist are singularly apt to be fallacious, especially when (as here) it is proposed to apply them to a very limited portion of the sacred narrative. ”

“ Not that Biblical Critics would have us believe that the Evangelist left off at verse 8, intending that the words,—“neither said they anything to any man, for they were afraid,” should be the conclusion of his Gospel. “No one can imagine,” (writes Griesbach,) “that Mark cut short the thread of his narrative at that place.”6 It is on all hands eagerly admitted, that so abrupt a termination must be held to mark an incomplete or else an uncompleted work. How, then, in the original autograph of the Evangelist, is it supposed that the narrative proceeded? ”

“ Among the marvellous predictions made concerning “them that believe;” what can be imagined more striking than the promise that they should “take up serpents;” and suffer no harm even if they should “drink any deadly thing”?
(iii) Next,—all have been struck, I suppose, with S. Mark's proneness to substitute some expression of his own for what he found in the Gospel of his predecessor S. Matthew: or, when he anticipates something which is afterwards met with in the Gospel of S. Luke, his aptness to deliver it in language entirely independent of the later Evangelist. ”

“ We have now read the narrative of Luke concerning Christ's ascension; we will now turn our consideration to the other evangelist Mark, who said in the present day's gospel, that Jesus appeared to his apostles, and chid them, because they would not at first believe his resurrection from death, when it was announced to them. Then said the Lord to his disciples, "Go over all the world, and preach the gospel to every creature: he who believeth and is baptized shall be saved; he who believeth not shall be damned. ”

“ The evangelists are not scrupulous in adhering to the precise words used by Christ. They often record them in a general manner, non numerantes, sed tanquem appendentes; regarding their purport, and not superstitiously detailing them. However, in this place, after uttering what Matthew relates, Jesus may have asked the questions recorded by Mark. Newcome.190.The notice of this circumstance affords a proof of the veracity of the evangelist; for he barely states a fact having no apparent connexion with any other in his narrative. The reason of it is found in facts stated by the other evangelists. ”

“ When the demons wish to proclaim him the Son of God, he forbids them to open their mouths; but they recognize him in spite of himself. [3] These traits are especially characteristic in Mark, who is pre-eminently the evangelist of miracles and exorcisms. It seems that the disciple, who has furnished the fundamental teachings of this Gospel, importuned Jesus with his admiration of the wonderful, and that the master, wearied of a reputation which weighed upon him, had often said to him, "See thou say nothing to any man." ”

“ It is declared that ἐκεῖνος “is nowhere found absolutely used by S. Mark:” (the same thing may be said of S. Matthew and of S. Luke also:) “but always emphatically: whereas in verses 10 and 11, it is absolutely used.”294 Another writer says,—“The use of ἐκεῖνος in verses 10, 11, and 13 (twice) in a manner synonymous with ὁ δέ, is peculiar.”295
(1.) Slightly peculiar it is, no doubt, but not very, that an Evangelist who employs an ordinary word in the ordinary way about thirty times in all, should use it “absolutely” in two consecutive verses. ”

“ Then soon after came the Christians,
pious men, and they bare away
the Evangelist's body, and laid it in a coffin,
and buried it honourably, with prayers giving thanks,
(that they might have with them such a saint
to be their protector) , to the Almighty God,
to Whom be glory and praise for ever and ever. Amen. ”

“ As a matter of fact, there are found to have existed before the time of Eusebius, copies of S. Mark's Gospel which did come to an end at this very place. Now, that the Evangelist left off there, no one can believe.430 Why, then, did the Scribe leave off? But the Reader is already in possession of the reason why. A sufficient explanation of the difficulty has been elicited from the very MSS. themselves. ”

“ The journey is not the plunge into the dark which it might be thought to be. If, indeed, it will bring men nearer to the Jesus of history, it is a quest which cannot be refused, however great the difficulties may be.
In a subject such as this, certain things have necessarily to be taken for granted. The author of the First Gospel is regarded as unknown; accordingly, he is spoken of as the First Evangelist or as St. “Matthew”. The writer of the Fourth Gospel is also referred to as the Fourth Evangelist, the question of authorship being left open. St. Mark and St. Luke, the companions of St. ”

“ The italics in this conjecture (which was originally Griesbach's) are not mine. The internal evidence (declares the same learned writer) “preponderates vastly against the authorship of Mark;” or (as he elsewhere expresses it) against “its genuineness as a work of the Evangelist.” Accordingly, in his Prolegomena, (p. 38) he describes it as “the remarkable fragment at the end of the Gospel.” After this, we are the less astonished to find that he closes the second Gospel at ver. 8; introduces the Subscription there; and encloses the twelve verses which follow within heavy brackets. ”

“ Next,—ἐν τῷ ὀνόματι μου (ver. 17) is noticed as another suspicious peculiarity. The phrase is supposed to occur only in this place of S. Mark's Gospel; the Evangelist elsewhere [pg 163] employing the preposition ἐπί:— (viz. in ix. 37: ix. 39: xiii. 6.)
(1.) Now really, if it were so, the reasoning would be nugatory. S. Luke also once, and once only, has ἐν τῷ ὀνόματί σου: his usage elsewhere being, (like S. Mark's) to use ἐπί. Nay, in two consecutive verses of ch. ix, ἐπί τῷ ὀνόματί μου—σου is read: and yet, in the very next chapter, his Gospel exhibits an unique instance of the usage of ἐν. ”

“ Evangelist.—Thy sin is great, for thou hast gone from the way that is good, to tread in false paths, yet will the man at the gate let thee through, for he has love and good will for all men; but take heed that thou turn not to the right hand or to the left.
Then did Christian make a move to go back, and Evangelist gave him a kiss and one smile, and bade him God speed. ”

“ Mark has shown us the Baptist proclaiming Christ. He now tells us that when John was imprisoned, Jesus, turning from that Judean ministry which stirred the jealousy of John's disciples (John iii. 26) , “came into Galilee, preaching.” And one looks twice before observing that His teaching is a distinct advance upon the herald's. Men are still to repent; for however slightly modern preachers may heal the hurt of souls, real contrition is here taken over into the gospel scheme. ”

“ Christ deals with the fault with much solemnity, seating Himself, as Teacher and Superior, and summoning the whole Twelve to hear. We do not enter on the difficult question of the relation of Mark's report of our Lord's words to those of the other Evangelists, but rather try to bring out the significance of their form and connection here. Note, then, that here we have not so much the nature of true greatness, as the road to it. 'If any man would be first,' he is to be least and servant, and thereby he will reach his aim. ”

“ And so marked is the change, that even His followers cast out devils in His name, and [pg 028] say not, Where is the Lord God of Israel? but, In the Name of Jesus Christ of Nazareth. His power is inherent, it is self-possessed, and His acts in the synoptics are only explained by His words in St. John, “What things soever the Father doeth, these the Son also doeth in like manner.” No wonder that St. Mark adds to His very first record of a miracle, that the people were amazed, and asked, What is this? a new teaching! with authority He commandeth even the unclean spirits and they do obey Him! ”

“ Christian.—One that I took to be a great and true man; his name is Evangelist.
Worldly Wiseman.—Hark at what I say: there is no worse way in the world than that which he has sent you, and that you will find if you take him for your guide. In this short time you have met with bad luck, for I see the mud of the Slough of Despond is on your coat. Hear me, for I have seen more of the world than you; in the way you go, you will meet with pain, woe, thirst, the sword too,—in a word, death! Take no heed of what Evangelist tells you. ”

“ Then Christian fell down at his feet as dead. But Evangelist caught him by the right-hand, and said, All manner of sins and blasphemies shall be forgiven unto men: be not faithless but believing. At this his spirit a little revived, and he stood up trembling before Evangelist.
Then Evangelist said, Give more earnest heed unto the things that I shall tell thee of. There are three things in the counsel of the man that met thee, which thou must utterly abhor.
1. His turning thee out of the way. ”

“ Then Christian looked and said, It is my good friend Evangelist. Aye, and my good friend too, said Faithful, for ’twas he that set me on the way to the gate. Now was Evangelist come up unto them, and thus saluted them.
Evan. Peace be with you, dearly beloved; and peace be to your helpers.
Chr. Welcome, welcome, my good Evangelist: the sight of thy countenance brings to my remembrance thy ancient kindness and unwearied labors for my eternal good.
Faith. And a thousand times welcome, said good Faithful, thy company, O sweet Evangelist; how desirable is it to us poor pilgrims! ”

“ Whether Jesus was or was not the Word made flesh,—whether He did or did not prove that in Him was the Life of all things, and that He was the Light of men,—are questions which the Evangelist undertakes to resolve for us in the course of his narrative. Upon that point the Baptist may at times have had a strong conviction; at times he might be doubtful. But that there was such a Word of God, such a Light of men, and that He would make Himself manifest, this was the groundwork of his prophecy; by this proclamation he proved himself to be of the same class with Isaiah and Ezekiel ”

“ Casts out a demon, [43] . Goes into the house of Simon, and heals his mother-in-law, [44] . Heals many diseased persons, [45] . Goes to the desert, and is followed by his disciples, [46] . Preaches in different towns and synagogues of Galilee, and casts out devils, [47] , [48] . Cleanses a leper, who publishes abroad his miraculous cure, [49] .
Verse 1
The beginning of the Gospel - It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. ”

“ Julius Mark will tell you plainly that he does not believe the New Testament, that he does not believe that Jesus is the Christ, the Son of God. He denies it. And yet he is preaching at this very minute in a congregation which wears the name Christian. If there is anything in this world on which Christians must be united it is the belief that Jesus is the Christ. A fellow who doesn’t believe that has no right whatsoever to call himself a Christian. ”

“ Mark was not an apostle; neither did he attend on the ministry of Jesus. Do you ask, how, then, could he write a correct account of our Saviour's life? Here is one fact worth remembering. Mark was the companion of Peter, who was an apostle, who saw the miracles and heard the discourses of Christ. He examined the account which Mark had written, and gave it his approval, as being correct,—true. Very few men who write histories have vouchers like his. So, did we not regard the Bible-writers as inspired men, we should place the utmost confidence in the truth of Mark's gospel. ”