Introduction
Historical context: Mark's work situates us in the second generation of Christians. The Gospel has already crossed the religious frontiers of the Jewish world. It has also opened itself to the pagans, even reaching the city of Rome, the geographical, economic, and political centre of Roman imperial power. There, Christianity was soon catalogued as a suspicious movement and was harshly persecuted and punished. Mark probably writes his Gospel in this context: "the Good News of Jesus Christ, the Son of God" (1:1).
Addressees: A very ancient tradition identifies them with the persecuted community of Rome in the time of Nero (year 64). It would be a community primarily of pagan origin, poor and in crisis. This community would be called to give a reason for their faith and identity as their Master and Lord gave it on the cross.
Who is Jesus of Nazareth for Mark? The theme of his Gospel is the person of Jesus and the people's reaction to his passing. Mark writes his Gospel in the light of the resurrection but does not abuse it; on the contrary, he insists on presenting Jesus crucified rather than risen, and the people (disciples included) blinded and dazzled rather than enlightened. Already at the beginning of his work, by way of introduction, he declares that Jesus is above all "Son of God" and that the story of his life is "Good News" (1:1). He presents Jesus announcing the imminent arrival of God’s kingdom (1:15). But this announcement provokes a dramatic confrontation. His family (3:21), his compatriots (6:1-6), or his disciples (4:41; 6:51f) are not able to understand him. The Pharisees (religious power) and the supporters of Herod (political power) decide to eliminate him (3:6). Nevertheless, some pagans recognize his power (5:18-20; 7:24-30). The disciples are blind; they do not understand the announcement of his passion, but Jesus, who can heal the blind (8:22-26), can also heal his disciples. It would not be an aberration to say that in this Gospel, Jesus does not facilitate understanding of his person. He manifests his miraculous power but simultaneously imposes silence; he distances himself from his own but is always attentive to them; he reveals his glory in the transfiguration but imposes reserve until his resurrection. Mark evokes a puzzling figure before a bewildered audience.
Who is the follower of Jesus according to Mark? Parallel to the puzzling mystery of Jesus’ identity, Mark develops in his Gospel the no less puzzling condition of the disciple; it seems as if the foreground of his narrative is occupied by this relationship, which develops as a progressive catechesis. They are always together, so he chose them "to be with him" (3:14). He does everything in their presence. From the evangelist's perspective, these disciples symbolize the recipients, then and now, to whom he addresses his Gospel.
Summary: The Gospel begins with a short introduction that prepares Jesus for his ministry (1:1-13). This introduction is followed by his activity in Galilee (1:14-7:23). After an interlude in Phoenicia and Caesarea (7:24-8:26), the decisive change takes place, with Peter's confession, the transfiguration, the announcement of the passion, and the journey to Jerusalem (8:27-10:52). In Jerusalem, Jesus is presented as prophet and Messiah (11-13), whose contents and characteristics are developed in the account of the passion and resurrection (14:1-16:8). So much for Mark's work. Later, someone added an appendix (16:9-20) to alleviate the disconcerting ending.
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