Gospel Of Mark

The Gospel of Mark forms with the other three Gospels , the heart of the New Testament , the most recent of the Bible. The second one (its place) of the four canonical Gospels is also the shortest and probably the oldest and is one of the Gospels Synoptic.

Its author is Marc , generally identified with companion Marc Paul , then Peter , we know the New Testament , especially the Acts of the Apostles and the epistles of Paul and Peter.

Summary Thesis of a loggia 2 Testimony of the ancient tradition 3 The second Gospel, a Haggadah? 4 Plan of the Gospel of Mark, according to Benoit Standaert 4.1 --- I. Prologue (1.1-13) 4.2 --- II. Narration (1.14 --- 6.13) 4.3 --- III.1. Query increasingly pressing (6.14 --- 8.26) 4.4 --- IV.2. Response to Caesarea Philippi and Hermon (8.27 --- 9.13) 4.5 --- V.3. How to follow Jesus? (9.14 --- 10.52) 4.6 --- VI. Outcome (11.1 --- 15.47) 4.7 --- VII. Epilogue (from 16.1 to 8) 4.8 --- VIII. Final (non Marcienne) (16.9 to 20) 5 The Final Mark 6 Using the Gospel of Mark 6.1 In Greek Matthew and Luke 6.2 By John 7 A simple life of Jesus, the Baptism to Resurrection 8 Brief Summary of the Gospel of Mark 9 Conclusion. Mark, the creator of the genre "gospel" 10 Notes and references 11 See also 11.1 Bibliography 11.2 Internal Links 11.3 External Links

/ / Thesis of logia

The thesis of the loggia of the Apostle Matthew, written in Hebrew, a tradition after Pappier never found confirmation. It should not be confused with the thesis of logia, in Greek as the name implies, attributed to Thomas, who probably did not take the form of a gospel, but rather a collection of sentences or speech.

specialized articles synoptic problem

Irenaeus of Lyons wrote to 180: "Mark, the disciple and interpreter of Peter, also transmitted to us in writing what Peter preached." (Adv. Hae. Prologue III). However, no archaeological evidence or else, not even in the Acts, confirms that this is Marc. Author names were given to the Gospels ⁱⁿ the second century AD.

Marc probably painted it himself in his gospel as a young man who fled without his coat during the night of Gethsemane (cf. Mk 14.51-52). It is the "John, called Mark" mentioned in Acts 12.12.

This episode comes from a prophecy of Amos (2.16: "The bravest warriors will flee naked in that day, saith the Lord."). Nowhere is the author of this Gospel does not claim control of what he says.

This gospel "according to Peter" is the gospel of the Son of God "and also" Son of Man. " Marc shows the divinity of the Man-God and stresses at the same time the real humanity of Jesus, compassionate and full of anger, anxiety ("My soul is sad to die," Mark 14.34) or asleep (cf. Mk 4 , 38).

Evidence of the ancient tradition

The historian Eusebius of Caesarea in the early ^fourth century , described the genesis of the Gospel of Mark.

After the apostle Peter had begun to preach in Rome at the beginning of the Principate of the Emperor Claude , that is to say about the years 41-42, the auditors of Peter "did not hold enough for the I heard once and for all, or to have received the oral teachings of the divine message, but by all sorts of instances, they besought Mark , whose gospel has survived and who was the companion of Peter , of leave them a written monument of the education they had been transmitted orally: they did not cease their demands before he forced Mark and so they were the cause of the development of writing called the Gospel "according to Mark. " "

"The apostle said, knew the fact of a revelation by the Spirit, he welcomes the desire of these men and he confirmed the book for reading in the assemblies. "

" Clement , the sixth book of Hypotyposes, reported the fact and the bishop of Hierapolis named Papias , confirms his testimony. (HE II, 15, 1-2).

The relationship of Eusebius of Caesarea , in fact, is confirmed by the testimony of the early Church, not only Clement of Alexandria and Papias , but Irenaeus of Lyons and even, it seems, the Canon of Muratori (albeit incomplete).

Thus, the place of writing is known: Rome ; that does not invalidate the internal analysis, but instead makes it very likely.

The date of composition is also known: no doubt the years of Emperor Claude , is 41-54 ^, .

The second gospel was certainly written before the years 57-59 , and not directly under that of the apostle Peter , who would have been more prestigious. On the other hand, it defines the remarkably literary genre of this document and its original purpose: to read in Christian assemblies, with the blank check and the authority of the apostle Peter .

The second Gospel, a Haggadah ?

The Gospel according to Mark is designed to play in the Christian assemblies, especially for large parties, and especially for the Easter Vigil.

Therefore the exegete Belgian Benot Standaert, OSB, has proposed to see in the Gospel of St. Mark a haggadah Christian Easter.

The reading of a Haggadah, the Passover night, was a deeply rooted custom in Jewish families. And often, it still remains.

The internal analysis of the second Gospel only reinforces this hypothesis. He exhibited primarily the last "way" of Jesus, his last Passover, his death and resurrection.

The story, woven with biblical echoes simultaneously evokes the Exodus , the epic in the desert the chosen people led by Moses , the cycle of Elijah , or the sacrifice of Abraham. All that the Jews were accustomed, or still have, to remember the night of Passover.

In addition the gospel world breathes an atmosphere of initiation and baptismal allusion to the baptism that was practiced (and still practiced) so solemnly at the Easter Vigil.

It begins in Jordan by the baptism of Christ in the hands of John the Baptist. It brings back all the Christian baptismal catechesis (example outlined in Romans 6), which is an invitation to the death and resurrection, by diving into the waters, with Christ.

Much of Mark's Gospel, six out of sixteen chapters, is devoted to the story of Jesus' last days in Jerusalem. This pattern of days and the Passion of Christ will be taken carefully, with additions by the other two Synoptics, and even by John from the anointing at Bethany.

Map of the Gospel of Mark, according to Benoit Standaert

The vast majority of scholars are wont to divide the Gospel of Mark in two parts, according to the indication would be given by the author himself in his title: "Beginning of the Gospel of Jesus Christ, Son of God. "

The first part (1.1 --- 9.13) would aim to show that Jesus is the "Christ" or Messiah, the second part (9.14 --- 16.20) would go to the concept of son of God. "

From the preface, Jesus Christ is presented by Jean-Baptiste as both Christ and as Son of God. From the first part of the demons themselves recognize Jesus as the Son of God (5.7). Before the end of the so-called first part, Jesus solemnly recognized by the Father as his beloved Son (9.7). Cons by the Passion of Jesus is above all that of "Christ, the Son of the Blessed" (14.61) and that of "King" (15.2).

The Jews, as exemplified by the case of Caiaphas cited above (14.61), and the whole biblical tradition does not distinguish between the concepts of "Messiah" and "Son of God." For them, it was all one. The second is alleged Psalm: "Thou art my son, myself, today I have begotten you." (Psalm 2:7).

B. Standaert recognized in the Gospel of St. Mark a literary construction very well built, despite the deliberately simple style, according to the rules of composition, rhetorical or dramatic effect in the first century.

--- I. Prologue (1.1-13)

In Jordan, John the Baptist points to Jesus as the Messiah and the Son of God.

--- II. Narration (1.14 --- 6.13)

Presentation of Jesus through actions and words, in Galilee and Lake Tiberias. It arouses amazement.

--- III.1. Query increasingly pressing (6.14 --- 8.26)

Through the Galilee and outside of Galilee.

--- IV.2. Response to Caesarea Philippi and the Hermon (8.27 --- 9.13)

He is the Messiah , the Son of God, but a Messiah who asks to be suffering follow.

--- V.3. How to follow Jesus? (9.14 --- 10.52)

Through the Galilee , then Judea , then Perea , thence to Jerusalem.

--- VI. Outcome (11.1 --- 15.47)

Death of Jesus to Jerusalem.

--- VII. Epilogue (from 16.1 to 8)

Resurrection of Jesus on the morning of Easter : "He goeth before you into Galilee." (16.7).

--- VIII. Final (non Marcienne) (16.9 to 20)

Accounts of the appearances to the disciples.

With a little goodwill, we can recognize here the familiar septenary Jewish literature (Part VIII not being written by Marc). But Mark's Gospel faithfully follows the adventures of ancient drama.

1. Prologue (1.1 to 13 Mc)

Jean-Baptiste comes on stage to present the drama.

2. Narration (1.14 --- 6.13)

Merely stated. It is comparable to the conventional narrative of a speech.

3. The argument (6.14 --- 10.52)

This is the central part, so named by the ancient rhetoricians.

• First section: 6.14 --- 8.26 which clearly raises the issue of the identity of Jesus.
• Section two: 8.27 --- 9.13 answers the question: is the promised Messiah, the Son of God, but also the suffering Messiah who asks to be follow. This is the crux of the plot.
• Section Three: 9.14 --- 10.52 outlines the requirements of Christian discipleship.

4. Outcome (11.1 --- 15.47)

Tragic denouement of the drama, the exemplary death of the hero.

5. The epilogue (from 16.1 to 8) The Gospel ends as the ancient drama. A messenger from heaven, like a deus ex machina, communicate to women that can not be represented on stage: "He is risen." (16.6).

The Final Mark

It is recognized that the final Marc (from 16.9 to 20) was not written by the evangelist. It does not appear in many important manuscripts, such as the Vaticanus and Sinaiticus. It is not his style, but seems rather to summarize the other Gospels: Luke and perhaps John , in their conclusions.

It is no less canonical, and very old. Perhaps the hand of Luke , who had reprinted the Gospel of Mark ?

It has often been assumed that the final current (which has also a shorter form in some manuscripts) was to compensate a final accidentally lost.

But besides the little likelihood of such a scenario (for a manuscript copied so often!), An abrupt end of the gospel in verse 16.8 could be explained in this hypothesis. For the narrator of the vigil of Easter , before the Christian assembly, it would be like an ellipsis deferens, leaving the floor to the President of the Synaxis of the Eucharist, that is to say to the bishop : "In you, venerable father, concluded the session by referring to the resurrection of Christ. "

But for private reading, and publication, it has sought to fill the gap with a brief account of the apparitions of Christ to his disciples.

Using the Gospel of Mark

In Greek Matthew and Luke

The theory of two sources , mostly accepted (despite its difficulties!), has shown that the evangelists Matthew and Greek Luke owed much to the Gospel of Mark. They used it and incorporated it into their own work to the point of making the backbone of their respective gospel.

According to statistics, Matthew would have included Greek, in essence, 600 verses of Mark on 661: almost all, and Luke at least 350 to 661, that is to say, more than half. In total, the content of Mark is found almost entirely in the other two Synoptics.

In addition, the organizational scheme of the life of Christ, as set by Mark , is found in Matthew and Greek Luke : a Galilean ministry, followed by a single mounted Jerusalem for the last Passover of Christ. Matthew Greek and Luke have just completed this scheme, first by the stories of the birth and childhood, symmetrical components, and secondly by the words or discourses of Jesus contained in the loggia of the Apostle Matthew , he was unwise to let loose.

Aside from the first part of Mark (1.1 - 6.13) that Matthew Greek deeply upset enough, the two have remarkably mimics the sequence observed Mark , including and especially the passion narrative. They confirm his chronology for the last days and last hours of Jesus.

The messianic entry into Jerusalem , coming out of Jericho , took place before the week of Passover (Mk 11:1), before the anointing at Bethany, which took place two days before Passover (Mk 14.1). Last Supper , Passover meal with real eating of the lamb, was celebrated on the night of Passover (cf. Mk 14:12). Jesus was delivered the day after the Jewish leaders (cf. Mk 14.53) and then to Pilate (Mk 15:1). And Jesus, Good Friday, remained at least six hours on the cross, from nine o'clock in the morning (cf. Mk 15.25) and three hours past the afternoon (cf. Mk 15.34).

By Jean

One might think a priori that the evangelist - and apostle - Jean did not know the Gospel of Mark , but only that of Luke , with whom it offers a natural affinity, and even probable points of contact. The sequence of events defined by Marc , which is found in John , he would come through the reading of the Gospel of Luke.

Requires further examination to admit that John knew directly the Gospel of Mark. What has also not surprising, because the Gospel of Mark was already old and very widespread, when John began, they say ( Canon Muratori ) at the request of his fellow survivors, writing of his own gospel.

• 6.16 to 21 in John John was the walking on water Jesus of 6.45 to 52 Mc that Luke did not.
• In John 10.40 John Perea notes stay in Mc 10.1 that Luke omits.
• Jn 12.1-11 describes the Anointing at Bethany Mc 14.3 to 9, as Luke also omits.
• The scourging and crowning with thorns Jn 19.1-3 are reported by Mark (15:15 b-20) and not by Luke.

John is much more synoptic than is said, over his three colleagues. And this synopsis comes directly from Mark. John is to mimic the preaching of John the Baptist in Jordan. (1.6 to 18) for the first multiplication of loaves and the walking on water (6.1 to 21) remarkably complementary in the four gospels (except that Luke did not, we said, walking on waters), the profession of faith of Peter (6.67 to 71), and especially the story of the last days of Jesus and the Passion from the anointing at Bethany (excluding additions or deletions).

Obviously the level of Holy Week comes from Mark and, through him, the testimony of the apostle Peter. It is not a traditional external and independent, as the saying goes.

In addition John is a negative block, so to speak, because he knowingly omits many facts, by assuming known elsewhere. He simply wanted to complement and even correct in some places, the canvas a little summary of Marc (who was not a direct witness of most episodes).

A simple life of Jesus, the Baptism to Resurrection

In his first words, the book of Mark is a "Good News", a gospel.

This is the Good News of the coming of the Messiah and also the good news of salvation, which is the teaching proclaimed by Jesus himself: "Jesus came into Galilee, proclaiming the Gospel of God and saying:" Time is fulfilled and the Kingdom of God is at hand. "(1:14-15).

The disciples in turn will proclaim this Good News to the world. (See 13.10, 14.9; 16:15).

Believe in the gospel requires repentance (1.15) and cessation (8.34 to 35). For this good news should not only be received passively. It requires collaboration and choice.

The good news is the Greek word most often translated as technique Gospel. But we must never forget its original meaning. The " gospel "in the ancient world, usually referred to the advent of a new ruler who was supposed to bring an era of peace and prosperity.

Here is the definitive coming of the King was proclaimed the Son of man, and the final coming of the Kingdom: the Kingdom of God.

The figure of the Son of man is straight out of the book of Daniel (cf. Dan 7), Book of Enoch (cf. IH 45 to 49, 62 - 63), the book of Ezra (see IV Ezra 13). All readings in which Jesus himself, and his contemporaries, had to be fond.

The Son of man is one who walks in the clouds of heaven in the presence of the Ancient of days, he is the Chosen One, the Anointed of God, the Messiah or Christ, the Son of God, the Son born of God before the ages. In its final ruling promised the world and the eternal kingdom.

But his kingdom n'inaugurera not by violence or by force of arms. It calls for the conversion. He calls the battle for hearts. It is the reign of a holy God.

Paradoxically, because this Son of man, that was elected, is destined to a painful future, a future lowering, before entering his glory.

To describe the advent of this new kingdom, if contrasting, Marc will not use long dissertations as Paul , or as Barnabas (the probable author of the Epistle to the Hebrews ). He simply tell what he knows: the public ministry of Jesus, the Jordan to the cross.

In place of Peter , he will deploy the kerygma (announcement) that goes from the Apostolic Baptism to Resurrection (cf. Acts 1.21 to 22).

The Gospel of Mark is a "biography" of Christ, and interspersed with acts of speech, gestures, parables, miracles and persecution. A biography as we knew how at that time, because the genre was very popular. He will diligently, observing the laws of ancient rhetoric, but unpretentious.

For some Christians, nothing is more precious than his testimony.

Brief summary of the Gospel of Mark

From the Prologue (1.1-13) Jesus is presented as the Messiah , the Son of God. But most players will ignore the drama to the end of that identity. This will create suspense. The Son of man is anointed eschatological God of the Holy Spirit who will lead it now, and the Father declares him the Son.

Driven by the Spirit into the wilderness, Jesus is preparing for its main enemy: Satan. But the angels serve, and the animals are witnesses.

In the narration (1.14 --- 6.13) we hear Jesus inaugurated his reign, which is God. It requires repentance crowds to greet him.

Already the king appoints his first disciples to be his ministers. First victory over Satan, for the healing of a demoniac.

Jesus constantly imposed silence on demons, and even his friends, so they silence her true identity: the so-called messianic secret. He imposes on them because he fears that crowds do not delude themselves about its intentions, and do him a temporal king, then he is the eschatological king. It can and does win by a disinterested reception: welcoming hearts.

New advances Sovereign sovereign in their homeland, Galilee. It means his first disciples to be his ministers. He cast out demons. With a royal condescension, he healed the stepmother of his prime minister, Pierre , in whose house he was staying. He travels throughout the Galilee. He healed every sickness: lepers, the lame. With a nod he calls Levi, a staff of Herod , which will become official Kingdom of God. He discussed with the Pharisees. Crowds of all surrounding countries flock to follow him. It was a huge success.

He introduces his "Twelve" and definitive ministers. He dismisses with a wave his parents looking to capture. It responds to the calumnies of the scribes. He teaches the crowds in parables. Master of Elements, and God, he calms the storm. He ventured into the semi-pagan, across the lake. Of course God by his power, he revived the daughter of Jairus. He visits his homeland, Nazareth , where he is greeted coldly. He sends the Twelve out to meet him on mission two by two. Themselves began to cast out demons, heal the sick.

At the beginning of the argument (6.14 --- 10.52)

• 1. in the first section (6.14 --- 8.26) the narrator, Mark, begins with a new header (from 6.14 to 16) which is meant Herod the Tetrarch, ask the crucial question of identity of Jesus.

Follows a digression (provided by ancient rhetoric) where Mark tells the tragic fate of the Baptist, the forerunner of one that would suffer the Son of man in person.

Jesus multiplies the loaves for the multitudes. He walks on water. From anywhere, he brings the sick. He discussed with the inquisitors, Pharisees and Scribes , down from Jerusalem to investigate his case. Jesus criticizes human traditions, practiced at the expense of the divine command. It devalues the whole outer purity of the Act, in favor of inner purity, that of consciousness.

Already he ventures in foreign countries. It heals a Syrophnicienne, a deaf-mute. Multiplies the loaves again, this time in favor of the pagans.

The unbelieving Pharisees demand a sign.

He heals a blind man.

• 2. In the central section of the book (8.27 --- 9.13) we hear a clear answer to Peter's question to Jesus: "Thou art the Christ." (8:29). That's when Jesus announces his first passion.

At the heart of the book (from 8.34 to 38) Jesus describes the condition to follow this Messiah paradoxical: to give up.

At the top of Mount Hermon , the Transfiguration authenticates solemnly in the name of God, the identity of Jesus and his mission: "This is my beloved Son: hear him." (9.7). But Jesus still imposes silence to his friends.

• 3. The third section (9.14 --- 10.52) explains how the argument to follow Jesus. It was in Galilee , then Judea , then Perea , then en route to Jerusalem. In a sentence, Jesus summarizes his point: "The Son of Man himself came not to be served but to serve and give His life a ransom for many." (10:45).

Jesus heals a blind man in Jericho , which recognizes him as the "Son of David." (10,47.48).

The Denouement (11.1 --- 15.47) sees the peaceful entry of the Messiah , riding a donkey, in his capital, Jerusalem. Jesus, his own master in the temple , in expelling the sellers. The authorities can only bow.

Various solemn lessons.

Eschatological discourse, where Jesus predicted the destruction of Jerusalem and the end of the world, without distinction. According to Daniel , Enoch , Ezra , he prophesies the final coming of the Son of man (himself) on the clouds of heaven.

"Watch!" (13.37).

Two days before Passover in Bethany , a woman shall advance to his burial.

Judas betrays.

Jesus eats his last Passover with his friends, he instituted the Eucharist.

At Gethsemane , he suffers along with Pierre , Jacques and Jean. He calls his Father: "Abba." (14,36).

Events moved quickly. He was arrested. Peter denies him miserably. It is judged by the Sanhedrin , by Pilate , scourged, crowned with thorns, crucified at nine o'clock in the morning. It expires at three o'clock in the afternoon. The Roman centurion declares " Son of God. "(15.39). He is buried in the tomb of a rich.

The Epilogue (from 16.1 to 8). On the morning of Sunday, the women discover the empty tomb. The angel proclaims that he is risen and meet you in Galilee, Peter and other disciples.

The Gospel of Mark is the Gospel of Peter. We note the important role of Peter, throughout the narrative. Nothing is hidden from its weaknesses, its betrayal of trust and unwavering, despite everything, he gives Christ.

Conclusion. Mark, the creator of the genre "gospel"

In writing a life of Jesus to proclaim the "kerygma of faith," the proclamation of the Gospel, Mark has undoubtedly created a new literary genre, which will be repeated in the other three canonical gospels, and many other gospels apocryphal (not recognized by the Church ).

From the first words of his book, he used a term that will be continued by his followers: "Beginning of the Gospel of Jesus Christ, Son of God." (Mk 1:1)

Certainly the apostle Matthew was published in Hebrew and logia, whose existence is known to us by tradition and were probably older. Since antiquity they had been dressed in retrospect the title of gospel , or even "Aramaic Gospel." St. Irenaeus wrote: "So Matthew says he published among the Hebrews in their own language, a written form of gospel. "(Adv. Hae. III, Prologue).

But the loggia of the apostle Matthew , the " Q source "of German scholars, such as can be reconstructed through the canonical Gospels of Matthew (Greek) and Luke , who were widely used, contained little that sentences, or discourses of Jesus, may be recorded in his lifetime or shortly after his departure from this world, but very few stories:

• surely the healing of the servant of a centurion (Lk = 7.1 to 10 Mt 8,1.5-10.13)
• and the question of John the Baptist from prison (Mt 11,2-11.14-19 Lk = 7.18 to 35).
• Perhaps the details of the temptations of Christ (Matthew 4.2-11a = Luke 4.2 b-13).

They did not form a continuous history of Jesus and their plan was quite vague. The Passion of Christ was not told.

So although Marc has created the genre of " gospel ", and even he who established the basic structure, especially the Passion narrative, which will be widely respected by his successors.

The style of Mark is very particular: spontaneous, alert, accurate. It is improving throughout the narrative. Early enough hitting, concise, fast, it gradually becomes more fluid, flowing like a stream that would then become a more tranquil river.

Is that Mark was probably a novice. He trained himself component.

He often focuses on very specific details that indicate a visual indicator (it was through Pierre / A>, his master): the cushion where Jesus was sleeping in the back of the boat (cf. Mark 4.38), chains, fetters with which the demonic was linked Gerasene, shouting that he was pushing the stones which he struck (cf. Mk 5.3 to 5), etc..

Often his colleagues, Matthew Greek and Luke , have shortened his remarks.

His gospel is filled with Aramaic, and he cites many Aramaic words: Talitha Kum; Ephatha; Corban, Bartimaeus , Abba, Rabbi Rabboni; Eloi, Eloi, lema sabacthani. This betrays his Palestinian origin, and that of Pierre.

At the same time, one suspects in some detail that his gospel was not written in Palestine , but rather in a pagan environment, and even Western, probably Rome , as was Eusebius. He feels the need to explain Jewish customs (cf. Mk 7.3 to 4). It states that the two copper coins of the widow, filed in the trunk of the Temple , are worth in Roman currency, fourth ace (cf. Mk 12:42).

Mark employs a number of Greek words which are a transcript of the Latin: "pallet" of the paralytic (Mk 2.4); the "legion" of the possessed (cf. Mk 5:9); the " courtroom "(cf. Mk 15:16); the" Centurion "(cf. Mk 15:39). He explained that the woman who sends her husband commits adultery also (cf. Mk 10:12): This clause reflects the Roman law, as Jewish law granting to the husband the right of repudiation. He noted that "Paraskeva" of the Jews corresponded to the eve of the Sabbath (Mk 15.42).

We assume, as stated in the header of this article, the young man of Mk 14.51 to 52 before the night of Gethsemane , but fled naked, leaving his cloth, n ' was other than the author of our gospel. We do not see why he would have noticed this insignificant detail that the other evangelists have overlooked. We do not see that he has learned.

But there's more. We know from the Acts of the Apostles that his mother had a house in Jerusalem , where she hosted the first Christian community. (See Acts 12:12). It is therefore very likely that this "John, called Mark" (ibid.) was not only a witness of Christ auditu through the speech of Peter , but also witnessed firsthand, at least the last days of life Christ and certainly of his passion, which he was involved, while still a young man.

This is probably the fact that we possess, in his gospel , if a relationship discussion of these founding events.

Cousin of Barnabas (Col 4:10), Mark initially went to Paul in his travels (Acts 12.25; 13,5.13). Having separated from Paul , then he accompanied Barnabas in his evangelization of Cyprus (cf. Acts 15.37-39). Then he returned to the service of the Apostle Peter that he had met in Jerusalem (cf. Acts 12.12-17). In his first epistle, Peter call him "Mark, my son." (1 Peter 5:13).

But he was not angry with both Paul (God forbid) as Paul writes in his second epistle to Timothy : "Take Mark and bring him with you, because I find it valuable to the department." ( 2 Timothy 4:11) ...

While it could be valuable to Paul, because of the gospel !

In his second epistle to the Corinthians, Paul already mended:

"We send him the brother whose every church praise about the Gospel." (2 Corinthians 8:18).

References

See also

Bibliography

• Guy Bonneau, Mark's account. Beginning of the gospel of Jesus Christ, al. Knowing the Bible, No. 18, Brussels, Lumen Vitae, 2000, 80 p. ISBN 2-87324-138-1.
• Mercedes Navarro Puerto, When the Bible says. Keys to a narrative reading. I. Approach narrative biblical texts, al. Knowing the Bible, No. 41, Brussels, Lumen Vitae, 2005, 80 p. ISBN 2-87324-263-9.
• Mercedes Navarro Puerto, When the Bible says. Keys to a narrative reading. II. Texts of the Gospel of Mark, et al. Knowing the Bible, No. 42, Brussels, Lumen Vitae, 2006, 80 p. ISBN 2-87324-274-4.
• Jean-Marie Van Cangh Toumpsin and Alphonse, The Gospel of Mark. An original Hebrew?, Coll. Languages and ancient cultures 4, ed. Safran, Brussels, 2005, ( ISBN 2-9600469-8-6 )
• The Gospel of Mark. Comment by Benot Standaert OSB Editions du Cerf. 1983
• Philippe Bacq, Ribadeau Odile Dumas, A taste of gospel. Mark, a story in pastoral al. Scripture in pastoral, No. 1, Brussels, Lumen Vitae, 2006, 338 p., ISBN 978-2-87324-284-8.

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