‘Truly this
man was the Son of God’
This morning
we are focusing our attention on the second of the four gospels – that of St.
Mark. We’re going to begin with a brief look at the man who wrote it, his
writing style and his characterization before finishing with something to
consider for ourselves.
So St Mark
the writer of the second gospel is also referred to in the New Testament as
John Mark.
Historical sources reveal that both he and his mother, Mary, were
highly esteemed in the early Church. Indeed his mother's house in Jerusalem
served as a meeting place for Christians there.
During his life St Mark was associated
with St Paul and
St Barnabas (who was his cousin) travelling with them on their missionary journey which
took them to the island of Cyprus. Later he accompanied St Barnabas
alone. We know also that he was in Rome with St Peter and St Peter. Tradition indicates that he was one of the servants who brought water
for Jesus at the miracle of Canaan in Galilee and that he was the young man who
runs away naked when Jesus is arrested in the garden of Gethsemane. Tradition
also ascribes to him the founding of the Church in Alexandria.
St Mark probably wrote his Gospel, the first to be written, in Rome some time
before 67AD; he wrote it in Greek with his intended readership being the Gentile
converts to Christianity. Mark writes his gospel at a time of vicious
persecution for the Christians in Rome. Tradition strongly suggests that his
gospel is based on the teachings of St Peter. This seems to be confirmed by
the prominent position that St Peter occupies in Mark's Gospel. It is believed therefore that his Gospel is a record
of the life of Jesus as seen through the eyes of St Peter the Prince of the Apostles
Mark’s is a very vivid gospel and his style of writing enables us to
feel that we are actually present at the scene of events. He achieves this effect
by slipping from past to present tense, a technique he uses some 150 times in
his gospel. He includes also includes irrelevant but nonetheless interesting detail
which brings the story to life – for example we read that Jesus was asleep on a
cushion in the stern of the boat in Mark 4:38 and in the feeding of the 5,000
that the people sat in groups on the green grass.
In the first chapter of the original Greek version he uses the word
‘and’ 75 times within the space of 40 verses, with most of them occurring at
the beginning of a sentence. His gospel also moves along at a breathless pace
with the word ‘immediately’ being used some 42 times.
Another narrative technique that Mark employs is to use one story to
illuminate another. For example the story of the raising of Jairus’ daughter is
inserted within the story of the healing of the woman with a haemorrhage.
Mark also has a liking for groups of 3. There are 3 predictions of the
passion; at the garden of gethsemane Jesus finds his disciples asleep 3 times;
Peter denies Jesus 3 times; 3 intervals of 3 hours are narrated in the
crucifixion. Mark uses this repetition to convey emphasis and progression with
the 3rd and final occurrence in the series revealing a dynamic
conclusion.
Finally let’s look briefly at Mark’s characterization of Jesus and the
disciples. Like the other evangelists, Mark’s characterization of Jesus
underscores his identity as Messiah, Son of God, Lord and Son of Man. Of these
titles it is the Son of God that carries for St. Mark the highest Christological
significance and he chooses to start his gospel with the words ‘The beginning
of the gospel of Jesus Christ, the Son of God.’ It is interesting to note
however that this title ‘Son of God’ is not used again to describe Jesus until
he has breathed his last on the cross. Then it is the centurion who says ‘Truly
this man was the Son of God!’ as he witnesses Jesus die on the cross before
him. For Mark then the full meaning of Jesus the Son of God title cannot be
fully understood until the cross. For Mark Jesus’ suffering and death were not
some unfortunate accident that could have been avoided. For Mark Jesus was the
Son of God not in spite of his death but because of it.
In Mark, more so than in any of the other gospels, there is mystery
surrounding the figure of Jesus. People wonder who he is and Jesus is reported
to tell those who have knowledge of his identity to keep quiet about it. Mark
portrays Jesus as having a concern for secrecy – this is true particularly
during the period of his Galilean ministry during which time commands of
silence are issued, public attention is avoided and seclusion sought by Jesus
for both himself and his disciples – He often speaks to them in private. This secrecy
theme in Mark probably reflects a genuine historical desire on the part of
Jesus that messianic enthusiasm should not undermine His mission. It also
demonstrates a theological conviction on the part of Mark that the character of
Jesus cannot be fully understood until the events of His death and resurrection
have taken place.
This also fits with the portrayal of the disciples as those who do not
understand who Jesus is and the irony of the Gospel whose intended readers do
know who Jesus is. Of all the evangelists Mark offers perhaps the most
uncomplimentary portrait of the disciples. Whilst he acknowledges their
positive features he nonetheless chooses to accentuate the negative in drawing attention
to the way they fail to understand Jesus’ parables; their lack of faith and their
inability to perceive the meaning of the miracles which Jesus performs. Mark
tells us they are hard hearted and unable to fulfil the tasks they are given.
He records how Jesus rebukes Peter for his unwillingness to accept the need for
Jesus’ suffering; he records the betrayal by Judas; he records Peter’s denial
and the disciples desertion of Jesus at the crucial moment of his arrest in the
garden. Unlike the other evangelists he does not write of their restoration but
he does record Jesus prediction that they will see him in Galilee after he has
risen from the dead.
Mark ends his gospel with the great commission to go into all the
world and preach the gospel to the whole of creation which of course is
directed towards us as well as those first disciples. It could lead us to ask
ourselves how do we in turn bring others to the risen Lord? We need perhaps to consider this question, not
in a rhetorical way but with a sense of urgency similar to that expressed by
St. Mark the Evangelist in his gospel. But before we can bring others to faith
in Jesus Christ we need to have stood at the foot of the cross ourselves and
with the centurion be able to say: ‘Truly this
man was the Son of God.’