When Was Mark Written
Quick Summary
The Gospel of Mark was most likely written between 65 and 70 CE, during a period of intense crisis for Jewish communities in the Roman Empire. Most scholars date Mark shortly before or just after the destruction of the Jerusalem temple in 70 CE. The gospel reflects persecution, suffering, and uncertainty, presenting Jesus as the suffering Messiah whose path prepares disciples for endurance and faithfulness. Knowing when Mark was written is essential for understanding its urgency, its focus on the cross, and its stark narrative style.
Introduction
Mark is lean, urgent, and unsettling. It moves quickly, offers few comforts, and ends without resolution. There are no birth stories, no extended sermons, and no calm explanations.
This gospel feels written under pressure. Events move fast because time feels short. Disciples fail often because failure feels familiar. Jesus suffers because suffering is unavoidable.
To ask when Mark was written is to ask what kind of world required this kind of gospel. The answer points toward crisis, fear, and faith tested by fire.
Mark and the Roman-Jewish War
The most common dating of Mark places it during the Roman-Jewish War (66–70 CE). This conflict culminated in the destruction of Jerusalem and the temple by Roman forces.
Mark’s gospel reflects a world unraveling. Jesus’ predictions of war, upheaval, and the destruction of the temple are central to the narrative (Mark 13).
These predictions are presented not as distant possibilities but as imminent realities, suggesting that Mark’s audience is living through or anticipating these events (Collins, Introduction to the New Testament, pp. 134–138).
The Destruction of the Temple
A key question in dating Mark is whether it was written before or after the temple’s destruction in 70 CE.
Many scholars argue for a date shortly before 70 CE. In this view, Jesus’ predictions reflect a community aware that catastrophe is coming but not yet complete.
Others place Mark just after 70 CE, reading Mark 13 as reflecting the trauma of loss already experienced.
In either case, the gospel belongs firmly within the narrow window of 65–70 CE.
Persecution and Suffering in Mark
Mark places heavy emphasis on suffering, endurance, and costly discipleship.
Jesus warns followers that they will face arrest, betrayal, and death (Mark 8:34–38; 13:9–13).
These themes align closely with a context of persecution, possibly under Nero following the fire of Rome in 64 CE.
The gospel prepares believers not for triumph but for faithfulness under pressure.
Mark’s Portrayal of the Disciples
In Mark, the disciples consistently misunderstand Jesus. They fear, flee, and fail.
This portrayal likely resonated with a community experiencing confusion and fear.
Rather than idealizing early followers, Mark presents them honestly, offering reassurance that failure does not disqualify discipleship.
Such pastoral realism fits a community under stress rather than one enjoying stability.
Literary Style and Urgency
Mark’s Greek is simple and direct. The narrative frequently uses the word often translated as “immediately,” driving the story forward.
This style reflects urgency rather than refinement. Mark does not pause to explain theology in depth. The story itself carries meaning.
The roughness of Mark’s style supports its status as the earliest gospel and suggests composition before later theological development.
Relationship to Matthew and Luke
Matthew and Luke both use Mark as a primary source. Nearly all of Mark appears in one or both of these gospels.
Because Matthew and Luke are typically dated later, Mark must be earlier.
This places Mark at the head of the gospel tradition, shaping how later communities told the story of Jesus.
Possible Place of Composition
Early tradition associates Mark with Rome, possibly reflecting Peter’s preaching.
A Roman setting fits well with the gospel’s concern for persecution, martyrdom, and misunderstanding by authorities.
While the precise location cannot be proven, a Roman or broader Gentile context during imperial unrest remains plausible.
Language and Audience
Mark was written in Greek and often explains Jewish customs, suggesting a Gentile or mixed audience.
The gospel assumes little prior knowledge of Jewish law but deep familiarity with suffering and fear.
This combination fits well with a community of Gentile Christians facing pressure within the Roman world.
The Abrupt Ending of Mark
Mark ends abruptly at 16:8, with the women fleeing the empty tomb in fear.
This ending mirrors the gospel’s context. Fear, uncertainty, and unfinished hope define the community’s experience.
The ending invites readers not to rest in resolution but to step forward in faith.
Why the Date of Mark Matters
Dating Mark to 65–70 CE explains why it emphasizes suffering over glory and faithfulness over certainty.
Mark presents Jesus not as a triumphant ruler but as one who suffers and calls others to follow.
This gospel speaks most powerfully to communities under threat, reminding them that the path of the Messiah has always passed through suffering.
Frequently Asked Questions
Is Mark the earliest gospel?
Most scholars agree that Mark is the earliest of the four gospels.
Was Mark written before the temple was destroyed?
Possibly just before or just after 70 CE. Either way, it reflects that crisis.
Does Mark reflect persecution?
Yes. Its themes align closely with suffering and endurance.
Why is Mark so short?
Its urgency and focus reflect a community under pressure.
Does the date affect interpretation?
Yes. It frames Mark as a gospel written for survival and faithfulness.
Works Consulted
John J. Collins, Introduction to the New Testament, Yale University Press. Joel Marcus, Mark 1–8, Anchor Yale Bible. Adela Yarbro Collins, Mark: A Commentary, Hermeneia. The New Oxford Annotated Bible, NRSV.
