Date: As most scholars see Mark as the major source for Matthew and Luke, it is often dated as being written in the late 50’s or early 60’s AD. Given its association with [Peter and] Rome, together with its theme of persecution, it is often dated around the fire of Rome (64AD) which was used to further persecute the Christians.
Audience: Mark appears to have been writing for a gentile audience as indicated by his explanation of Jewish customs (7:2-4 or 15:42). Mark’s special concern for the topic of persecution would be addressing the pressing issues for Roman Christians.
Matthew
Christology in Matthew
The various Gospels paint slightly different answers to the question ‘who is Jesus?’. Reumann in ‘Variety and Unity in the New Testament’ says that the Christology is based upon Mark’s but then developed or enhanced in significant ways [Reumann, J. 1991]. Jesus is referred to in similar terms as in Mark; ‘Son of Man’ (8:20), ‘Son of God’ (2:15), ‘The Son’ (11:27) and ‘Christ’ (1:1) but then the Christology is developed. Jesus is portrayed as the divine Lord, Peter refers to him as Lord (14:28-33) and the Angel as Immanuel at the annunciation (1:23) but particularly as Son of David (e.g. 9:27, 15:22). Matthew uses this title eight times or more in order to link him with the Messiah talked of in the Old Testament particularly for the benefit of his largely Jewish audience. Further to this Matthew stresses that Jesus speaks for (if not as )God ‘I am with you always’ (28:20)
Jesus and the fulfilment of the Jewish Scriptures
One of the main purposes in Matthew’s Gospel was to prove to the people of Jewish heritage that Jesus was indeed the Messiah. The main tool Matthew employs is to show how Jesus and his life fulfilled the Old Testament scriptures. Whilst all the Gospels include quotes from the Old Testament, Matthew provides an additional nine texts (1:22-23, 2:15, 2:17-18, 2:23, 4:14-16, 8:17, 12:17-21, 13:35, 27:9-10) as Reumann indicates to stress the continuity and sequence from the Old Testament to John the Baptist to Jesus to the disciples who are to further teach what Jesus has taught them.
Jesus the Teacher
Whereas Mark uses the words teacher, Rabbi, teaching or teach around 39 times in his Gospel, Matthew places a much greater emphasis upon the actual teaching discourses. Mark’s Gospel is very much the unadorned account of Jesus’ life and ministry, based upon his actions rather than his words. Matthew’s, however, is clearly structured into 5 major teaching discourses interspersed by the narrative sections. These narrative elements clearly and appropriately lead up to the next teaching element. The teachings deal with a range of subjects but primarily how the followers of Jesus should conduct their lives and relationships within their communities ( Chapters 5-7 and 18), how they should act as missionaries ( Chapter 10) and the need to be watchful for the second coming and impending judgement (Chapters 23-25). Reumann suggests the Matthew was indicating God’s broad plan concerning the church’s mission with a call for ethical rigour before the Lord. [Reumann, J. 1991]
Mark
Christology in Mark
When addressing the question ‘who is Jesus?’, Mark is more guarded then Matthew -employing a narrower range of terms. Primarily Mark stresses the human side of Jesus, emphasising his humanity and caring nature (1:41), showing his emotional response to events and people (3:5) but that is not to say that he denies or neglects his divinity ( 1:1, 5:7, 13:32 amongst others). Mark introduces Jesus as ‘Christ, the Son of God’ but then following a quotation from Isaiah we do not get given the story of a miraculous birth, he simply arrives on the scene and receives the Holy Spirit following his baptism by John. Jesus is seen as a powerful miracle worker, healing sick and driving out demons ( 1:23-6, 1:30-31, 1:32-4, 1:40-45) but Mark also refers to his as ‘Son of God’ (1:11, 3:11, 5:7, 9:7, 15:39) and ‘The Son’ ( 13:32, 14:62). Mark, however, adds an enigmatic element through showing the caution with which Jesus treats the title Christ at Caesarea Philippi ( 8:29-33)
Messianic Secret
The concept of the Messianic Secret is linked to the Christology as discussed above. Some put great emphasis on the fact that Jesus instructs the disciples or those for whom he has worked a miracle to keep silent about who he is and what he has done ( 1:24-5, 1:34, 3:12, 5:43). At other times, however, Jesus performs these miracles in full view of crowds or demands public witness from the healed person ( 1:44-5, 9:14-29, 5:19). As the Messianic Secret is not consistent throughout the Gospel, one must assume that there were expedient reasons for the times when Jesus demands silence or alternatively Mark was attempting to explain why some failed to recognise him as the Messiah.
Discipleship
Mark is keen to express the difficulties in being a follower of Jesus. His Gospel is thought to have been written in Rome during (or just after) a period of intense persecution of the Christians by the Romans. The audience for the Gospel was enduring suffering and persecution for their belief- this appears to have led Mark to have given extra emphasis to the difficulties the disciples were told they would have to face. Jesus talks of having to give up family, riches, possessions and loved ones (8:34-9:1, 9:35-1.0:31, 10:42-45), but he also stresses the disciples will be rewarded. Mark does use the image of a follower having to ‘take up his cross’ (8:34)- that is showing a willingness to suffer and die for the Lord’s sake.
Personal response to the Gospels of Matthew and Mark
Although, if the received wisdom about the author of Mark’s Gospel is correct, the writer was not an eye witness to the events, this is the impression one receives when reading it. Mark’s work seems to be a simple, succinct, brief yet captivating account of what Jesus did. John Mark seems to have collected his material from the preaching of Peter but in a time of persecution- this gives the Gospel an early feel, with teaching implied by action and inspiring faith in the face of hardship.
Matthew’s Gospel does not have the immediacy of Mark’s. The very structure employed by Matthew, coupled with the emphasis on Jewish traditions and Old Testament references renders it more planned and deliberate. The teachings seem to be more complete and provide a framework for preaching Christ’s message although the very planned nature seem to reduce the intimacy of Mark’s version. This is reflected in the Christological differences, Matthew presents the divine Lord whereas the more human Jesus portrayed in Mark seems to be more accessible ( even if this is contrary to the accessibility of the message the respective Gospels.)
Bibliography
Stanton, G.S. (1989) The Gospels and Jesus Oxford : OUP
Reumann, J. (1991) Variety and Unity in the New Testament Thought Oxford: OUP
The NIV Study Bible (1973): Hodder and Stoughton