A. The writer(s), the place, and the time: Matthew, also called Levi, was a tax collector who became an apostle (9:9, Luke 5:27). This is proved by the mystery host in 9:10 and special mention of the tax collector in 10:3. This book was probably written between A.D. 37 and A.D. 40, not long after the Lord’s resurrection (28:15), and before the destruction of the temple (24:2). It may have been written in Judea, although we have no way to know for sure. We know that this book was written to the common Jewish people because it gives no explanation of the Jewish customs and holidays (compare 15:2 with Mark 7:2-3; compare 26:17 with Mark 14:12).
B. The subject: the gospel of the kingdom—proving that Christ is the King-Savior.
C. The background: [The Bible is a book of life, and this life is a living Person, the wonderful and all-inclusive Christ. The Old Testament gives a portrait of this wonderful Person in types and prophecies as the coming One. Now in the New Testament this wonderful Person has come.]
D. The central thought: [Christ, as Jesus (Jehovah the Savior) and Emmanuel (God with us), is the King, the Baptizer, the light, the Teacher, the Healer, the Forgiver, the Bridegroom, the Shepherd, the Friend, the wisdom, the rest, the greater temple, the real David, the Lord of the Sabbath, the greater Jonah, the greater Solomon, the Sower, the seed, the Feeder, the bread, the crumbs under the table, the Christ, the Son of the living God, the rock for the church, the Builder of the church, the Founder of the kingdom, the present Moses, the present Elijah, the Head of the corner, the Lord, the resurrected One, the One with authority, and the One ever-present to His people in resurrection.]
E. The general sketch: [Christ is Jehovah God incarnated to be the King-Savior who came to establish the kingdom of the heavens (the heavenly rule) by saving His people from sin (of rebellion) through His death and resurrection.]
F. The sections: 1) the King’s antecedents and status (1:1—2:23), 2) the King’s anointing (3:1—4:11), 3) the King’s ministry (4:12—11:30), 4) the King’s being rejected (12:1—27:66), and 5) the King’s victory (28:1—20).
A. The writer(s), the place, and the time: [The writer of this Gospel was Mark, also called John (Acts 12:25), the son of one of the Marys (who was close to the apostle Peter in the church at Jerusalem, Acts 12:12), and the cousin of Barnabas (Col. 4:10). He accompanied Barnabas and Saul in their ministry (Acts 12:25), and joined Paul in the first journey of his ministry to the Gentiles, leaving him and turning back at Perga (Acts 13:13). Due to his return he was rejected by Paul in his second journey. Mark then joined Barnabas in his work, at which time Barnabas separated himself from Paul (Acts 15:36-40). However, Mark was close to Paul in his later years (Col. 4:10; Philem. 24), and useful to him for his ministry until Paul’s martyrdom (2 Tim. 4:11). He was close to Peter, probably continually, since Peter considered him his son (1 Pet. 5:13).]
This book was written between A.D. 60 and A.D. 70. The content of 13:2 proves that it was written before the destruction of the holy temple, possibly after the death of the apostle Paul. It may have been written in Rome (see 2 Tim. 4:11).
The book of Mark explains many Jewish names, customs, and holidays (3:17; 5:41; 7:3, 11; 14:12; 15:42); this proves that it was written to the Gentiles, particularly to Romans.
B. The subject: the gospel of God—proving that Jesus Christ is the Slave-Savior.
C. The background: [Concerning the Gospel of Mark we need to keep three matters in mind: first, that this Gospel is a written account of Peter’s presentation of the history of Jesus Christ, the Son of God; second, that this Gospel was written according to historical sequence; and third, that this Gospel gives more details of historical facts than the other Gospels do. The Gospel of Mark may actually be regarded as the Gospel of Peter. Peter presented the story of the Lord Jesus orally to Mark, and Mark put this story into writing.]
D. The central thought: [The Gospel of Mark presents the Lord Jesus as a Slave of God and as the Slave-Savior of sinners. As the Slave-Savior, the Lord served sinners and gave His life as a ransom for them (10:45). By giving His life as a ransom for sinners, the Lord as the Slave-Savior accomplished the eternal purpose of God, whom He served as a Slave.]
E. The general sketch: [Since Mark presents the Savior as a Slave, he does not tell His genealogy and status, as the ancestry of a slave is not worthy of note. Mark also does not intend to impress us with the Slave’s wonderful words (as Matthew does with His marvelous teachings and parables concerning the heavenly kingdom, and John with His profound revelations of divine truths), but he impresses us with His excellent deeds in His gospel service, providing more detail than the other Gospels, in order to portray the Slave-Savior’s diligence, faithfulness, and other virtues in the saving service He rendered to sinners for God. In Mark’s Gospel is the fulfillment of the prophecy concerning Christ as the Slave of Jehovah in Isaiah 42:1-4, 6-7; 49:5-7; 50:4-7; 52:13—53:12, and the details of the teaching regarding Christ as the Slave of God in Philippians 2:5-11. His diligence in labor, His need of food and rest (Mark 3:20-21; 6:31), His anger (3:5), His groaning (7:34), and His affection (10:21) display beautifully His humanity in its virtue and perfection. His lordship (2:28), His omniscience (2:8), His miraculous power, and His authority to cast out demons (1:27; 3:15), to forgive sins (2:7, 10), and to silence the wind and the sea (4:39) manifest in full His deity in its glory and honor. What a Slave of God! How lovely and admirable! Such a Slave served sinners as their Slave-Savior, with His life as their ransom (10:45), for the fulfillment of the eternal purpose of God, whose Slave He was.]
F. The sections: 1) the beginning of the gospel and the initiation of the Slave-Savior (1:1-13), 2) the ministry of the Slave-Savior for the spreading of the gospel (1:14—10:52), 3) the preparation of the Slave-Savior for His redemptive service (11:1—14:42), 4) the death and resurrection of the Slave-Savior for the accomplishment of God’s redemption (14:43—16:18), 5) the ascension of the Slave-Savior for His exaltation (16:19), and 6) the Slave-Savior’s universal spreading of the gospel through His disciples (16:20).