Who Wrote Mark?
Quick Summary
The Gospel of Mark is traditionally attributed to John Mark, a companion of the apostle Peter. Although the Gospel itself is anonymous, early Christian writers consistently connect it to Mark’s recording of Peter’s preaching. Modern scholarship widely agrees that Mark reflects Petrine tradition shaped into a coherent narrative, likely written around 65–70 CE.
Introduction
The Gospel of Mark is the shortest and most urgent of the four Gospels. Its pace is rapid, its language vivid, and its focus fixed tightly on Jesus’ actions rather than extended teaching. From the opening line, Mark signals that the story is moving quickly toward confrontation, suffering, and the cross.
Because the Gospel does not name its author, questions of authorship depend on two kinds of evidence: what the book says about itself and how the earliest Christian communities remembered its origins. Taken together, these sources present a remarkably consistent picture.
What the Gospel of Mark Says About Itself
Mark opens abruptly: “The beginning of the good news of Jesus Christ, the Son of God” (Mark 1:1). There is no infancy narrative, no genealogy, and no authorial introduction. The Gospel never speaks in the first person and never names its author.
At the same time, the narrative consistently reflects an eyewitness perspective centered on Peter. Peter appears prominently in key scenes, often with unflattering honesty. Jesus rebukes Peter sharply (Mark 8:33), records his denial in detail (Mark 14:66–72), and yet singles him out after the resurrection: “Go, tell his disciples and Peter” (Mark 16:7).
Many scholars note that this combination of prominence and humility is consistent with Petrine testimony remembered and shaped by a close companion rather than by Peter himself.
John Mark in the New Testament
The New Testament mentions a figure named John Mark several times. He appears as a companion of Paul and Barnabas (Acts 12:12; 13:5) and later as a close associate of Peter.
Most significant is Peter’s closing greeting: “Your sister church in Babylon, chosen together with you, sends you greetings; and so does my son Mark” (1 Peter 5:13). While “son” is metaphorical, it strongly suggests a close mentoring relationship.
This internal biblical evidence provides a plausible historical link between Peter and Mark without claiming direct authorship by an apostle.
Early Church Testimony
The earliest and most influential testimony comes from Papias of Hierapolis, writing in the early second century. According to Papias, Mark became Peter’s interpreter and wrote down accurately what he remembered of Peter’s preaching, though not in chronological order. This testimony is preserved by Eusebius in his Ecclesiastical History.
Irenaeus of Lyons later affirmed that Mark handed down Peter’s preaching in written form after Peter’s death. Importantly, these witnesses come from different regions of the early Christian world and agree on the core claim: Mark’s Gospel preserves Petrine tradition.
Modern scholars do not treat these statements as stenographic reports, but many recognize them as reliable indicators of how the Gospel was understood within living memory of the apostles.
Language, Style, and Sources
The Gospel of Mark was written in Greek, using a relatively simple and vivid style. The frequent use of “immediately” gives the narrative a breathless urgency. The author explains Jewish customs for non-Jewish readers (Mark 7:3–4), suggesting a Gentile audience.
Most scholars agree that Mark was the earliest written Gospel and that both Matthew and Luke used it as a source. This priority supports the idea that Mark functioned as a foundational narrative drawn from apostolic preaching.
Joel Marcus notes that Mark reads like oral proclamation shaped into written form, consistent with the memory of Peter’s preaching adapted for broader use (Mark 1–8, Anchor Yale Bible).
Date and Historical Setting
The Gospel is commonly dated to around 65–70 CE. Mark 13 reflects awareness of Jerusalem’s destruction or the crisis leading up to it, suggesting composition near the end of the Jewish War.
This dating aligns with early tradition that associates Mark’s writing with the period following Peter’s martyrdom in Rome. The Gospel’s emphasis on suffering discipleship would have resonated deeply with communities experiencing persecution.
Authorship and Inspiration
Mark illustrates how inspiration works through memory, testimony, and faithful transmission. The Gospel does not claim apostolic authorship in the modern sense. Instead, it preserves apostolic witness through a trusted intermediary.
Brevard Childs emphasizes that the authority of the Gospels lies not in named authorship but in their canonical role as witnesses to Jesus Christ (The New Testament as Canon).
Mark’s Gospel speaks with urgency because it arises from lived proclamation rather than retrospective reflection.
Conclusion
The Gospel of Mark is formally anonymous but consistently associated with John Mark, a close companion of Peter. Early church testimony, internal biblical references, and literary features together support the conclusion that Mark preserves Petrine preaching shaped for a Gentile audience.
Mark endures because it presents Jesus with stark clarity, calling readers not to admire from a distance but to follow in costly faithfulness.
FAQ
Who wrote the Gospel of Mark?
Early Christian tradition attributes the Gospel to John Mark, a companion and interpreter of the apostle Peter.
Was Mark an eyewitness to Jesus?
Mark was not an eyewitness, but his Gospel reflects the testimony of Peter, one of Jesus’ closest disciples.
When was Mark written?
Most scholars date Mark to around 65–70 CE.
