Journey Through the Bible – 11

(From the Series: CONCISE NEW TESTAMENT SURVEY found at

The New Testament is a record of historical events, the ‘good news’ events of the saving life of the Lord Jesus Christ—His life, death, resurrection, ascension, and the continuation of His work in the world—which is explained and applied by the apostles whom He chose and sent into the world. It is also the fulfillment of those events long anticipated by the Old Testament. Further, it is sacred history, which, unlike secular history, was written under the supernatural guidance of the Holy Spirit. This means it, like the Old Testament, is protected from human error and possesses divine authority for the church today and throughout human history until the Lord Himself returns.

Origin and Meaning of the Term “New Testament”

Our Bible is divided into two sections we call the Old Testament and the New Testament, but exactly what does that mean? The Greek word for “testament,” diaqhkh (Latin, testamentum), means “will, testament, or covenant.” But as used in connection with the New Testament “Covenant” is the best translation. As such, it refers to a new arrangement made by one party into which others could enter if they accepted the covenant. As used of God’s covenants, it designates a new relationship into which men may be received by God. The Old Testament or Covenant is primarily a record of God’s dealings with the Israelites on the basis of the Mosaic Covenant given at Mount Sinai. On the other hand, the New Testament or Covenant (anticipated in Jeremiah 31:31 and instituted by the Lord Jesus, 1 Cor. 11:25), describes the new arrangement of God with men from every tribe and tongue and people and nation who will accept salvation on the basis of faith in Christ.

The old covenant revealed the holiness of God in the righteous standard of the law and promised a coming Redeemer; the new covenant shows the holiness of God in His righteous Son. The New Testament, then, contains those writings that reveal the content of this new covenant.

The message of the New Testament centers on (1) the Person who gave Himself for the remission of sins (Matt. 26:28) and (2) the people (the church) who have received His salvation. Thus the central theme of the New Testament is salvation.2

The names Old and New Covenants were thus applied first to the two relationships into which God entered with men, and then, to the books that contained the record of these two relationships. “The New Testament is the divine treaty by the terms of which God has received us rebels and enemies into peace with himself.”3

Divine Preparation for the New Testament

In the time of the New Testament, Rome was the dominant world power and ruled over most of the ancient world. Yet in a small town in Palestine, Bethlehem of Judea, was born one who would change the world. Concerning this Person, the apostle Paul wrote, “But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law (i.e., the Old Covenant).” In several special and wonderful ways, God had prepared the world for the coming of Messiah. Several factors contributed to this preparation.

Preparation Through The Jewish Nation

The preparation for the coming of Christ is the story of the Old Testament. The Jews were chosen of God from all the nations to be a treasured possession as a kingdom of priests, and a holy nation (Ex. 19:5-6). In that regard, beginning with the promises of God given to the patriarchs, Abraham, Isaac, and Jacob (Gen. 12:1-3Rom. 9:4), they were to be the custodians of God’s Word (the Old Testament [Rom. 3:2]), and the channel of the Redeemer (Gen. 12:3Gal. 3:8Rom. 9:5). The Old Testament, therefore, was full of Christ and anticipated His coming as a suffering and glorified Savior.

Furthermore, these prophesies were not only many, but very precise giving details of Messiah’s lineage, place of birth, conditions around the time of His birth, life, death, and even His resurrection.

Though Israel was disobedient and was taken into captivity as God’s judgment on her hardness of heart, God nevertheless brought a remnant back to their homeland after seventy years, as He had promised in preparation for the coming of the Messiah. Though four hundred years had passed after the writing of the last Old Testament book, and though the religious climate was one of Pharisaic externalism and hypocrisy, there was a spirit of Messianic anticipation in the air and a remnant was looking for the Messiah.

Preparation Through the Greek Language

It is highly significant that when Christ, the one who came to be the Savior of the world and the one who would send His disciples out to the ends of the earth to proclaim the gospel (Matt. 28:19-20), there was what A. T. Robertson called, “a world speech.”4 This was the result of the conquests and aspirations of Alexander the Great, the son of King Philip of Macedon, who more than 300 years before the birth of Christ, swept across the ancient world conquering one nation after another. His desire was one world and one language. In the aftermath of his victories, he established the Greek language as the lingua franca, the common tongue, and the Greek culture as the pattern of thought and life. Though his empire was short lived, the result of spreading the Greek language endured.

It is significant that the Greek speech becomes one instead of many dialects at the very time that the Roman rule sweeps over the world. The language spread by Alexander’s army over the Eastern world persisted after the division of the kingdom and penetrated all parts of the Roman world, even Rome itself. Paul wrote the church at Rome in Greek, and Marcus Aurelius, the Roman Emperor, wrote his Meditations … in Greek. It was the language not only of letters, but of commerce and every-day life.5

The point here is that God was at work preparing the world for a common language and one that was a matchless vehicle of communication for clarity and preciseness to proclaim the message of the Savior. As a result, the books of the New Testament were written in the common language of the day, Koine Greek. It was not written in Hebrew or Aramaic, even though all the writers of the New Testament were Jews except for Luke, who was a Gentile. Koine Greek had become the second language of nearly everyone.

Preparation through the Romans

But God was not finished preparing the world for the coming Savior of the world. When Christ was born in Palestine, Rome ruled the world. Palestine was under Roman rule. Above all else, Rome was noted for her insistence upon law and order. The longest, bloodiest civil war in Rome’s history had finally ended with the reign of Augustus Caesar. As a result, over 100 years of civil war had been brought to rest and Rome had vastly extended her boundaries. Further, the Romans built a system of roads, which, with the protection provided by her army that often patrolled the roads, contributed greatly to the measure of ease and safety by which travelers could make their way back and forth across the Roman empire. Augustus was the first Roman to wear the imperial purple and crown as the sole ruler of the empire. He was a moderate, wise and considerate of his people, and he brought in a great time of peace and prosperity, making Rome a safe place to live and travel. This introduced a period called “Pax Romana,” the peace of Rome (27 B.C.– A.D. 180). Now, because of all that Augustus accomplished, many said that when he was born, a god was born. It was into these conditions One was born who was and is truly the source of true personal peace and lasting world peace, versus the temporary and false peace which men can give—no matter how wise or good or outstanding. He also was truly God, the God-Man, instead of a man called God. The presence of Roman rule and law helped to prepare the world for his life and ministry so the gospel could be preached.

Mark 1:14-15. And after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

The Religious World at the Time of the New Testament

Before surveying the New Testament, it would also be well to get a general picture of what the religious world was like when the Savior came on the scene and when the church was sent out into the world. As you read the quote by Merrill Tenney, note the great similarity to our world today. The message of the Savior as revealed in the New Testament is like a breath of fresh air after being in a smoke filled room.

The Christian church was born into a world filled with competing religions which may have differed widely among themselves but all of which possessed one common characteristic—the struggle to reach a god or gods who remained essentially inaccessible. Apart from Judaism, which taught that God had voluntarily disclosed Himself to the patriarchs, to Moses, and to the prophets, there was no faith that could speak with certainty of divine revelation nor of any true concept of sin and salvation. The current ethical standards were superficial, despite the ideal and insights possessed by some philosophers, and when they discoursed on evil and on virtue, they had neither the remedy for the one nor the dynamic to produce the other.

Even in Judaism revealed truth had been obscured either by the encrustation of traditions or by neglect …

Paganism and all religions apart from knowledge and faith in God’s Word always produces a parody and a perversion of God’s original revelation to man. It retains many basic elements of truth but twists them into practical falsehood. Divine sovereignty becomes fatalism; grace becomes indulgence; righteousness becomes conformity to arbitrary rules; worship becomes empty ritual; prayer becomes selfish begging; the supernatural degenerates into superstition. The light of God is clouded by fanciful legend and by downright falsehood. The consequent confusion of beliefs and of values left men wandering in a maze of uncertainties. To some, expediency became the dominating philosophy of life; for if there can be no ultimate certainty, there can be no permanent principles by which to guide conduct; and if there are no permanent principles, one must live as well as he can by the advantage of the moment. Skepticism prevailed, for the old gods had lost their power and no new gods had appeared. Numerous novel cults invaded the empire from every quarter and became the fads of the dilettante rich or the refuge of the desperate poor. Men had largely lost the sense of joy and of destiny that made human life worthwhile.6

Composition and Arrangement of the New Testament

The New Testament is composed of twenty-seven books written by nine different authors. Based on their literary characteristics, they are often classified into three major groups—

1. The historical (five books, the Gospels and Acts)

2. The epistolary (21 books, Romans through Jude)

3. The prophetical (one book, Revelation).

The following two charts illustrate the division and focus of this threefold classification of the New Testament books. 7

An Overview as to Focus
HistoricalThe Gospels:

Matthew, Mark, Luke, John


Telling the story of the coming of the Savior and His person and work.


The Acts of the Holy Spirit through the apostles


Proclaiming the message of the Savior who has come.


Letters to churches and individuals.

Romans through Jude


Developing the full significance of the person and work of Christ and how this should affect the walk of the Christian in the world.


The apocalypse of the Lord Jesus Christ


Anticipating the end time events and the return of the Lord, His end time reign, and the eternal state.

The Order of the Books of the New Testament

As seen in the previous classification, the order of the New Testament books is logical rather than chronological. As Ryrie explains,

First come the Gospels, which record the life of Christ; then Acts, which gives the history of the spread of Christianity; then the letters, which show the development of the doctrines of the church along with its problems; and finally the vision of the second coming of Christ in Revelation.8

Though Bible scholars differ on the exact date when the books of the New Testament were written, the order of the writing of the books was approximately as follows:

BookDate (A.D. )BookDate (A.D. )
1 & 2 Thessalonians
1 Corinthians
2 Corinthians
Colossians, Ephesians
50s or 60s
50s or 60s
Philippians, Philemon
1 Peter
1 Timothy
2 Peter
2 Timothy
1, 2, 3 John
The Collection of the Books of the New Testament

Originally, the books of the New Testament were separately circulated and only gradually collected together to form what we now know as the New Testament part of the canon of Scripture. By preservation of God, our twenty-seven New Testament books were set apart from many other writings during the early church. They were preserved as a part of the New Testament canon because of their inspiration and apostolic authority. Ryrie has an excellent summary of this process:

After they were written, the individual books were not immediately gathered together into the canon, or collection of twenty-seven that comprise the New Testament. Groups of books like Paul’s letters and the Gospels were preserved at first by the churches or people to whom they were sent, and gradually all twenty-seven books were collected and formally acknowledged by the church as a whole.

This process took about 350 years. In the second century the circulation of books that promoted heresy accentuated the need for distinguishing valid Scripture from other Christian literature. Certain tests were developed to determine which books should be included. (1) Was the book written or approved by an apostle? (2) Were its contents of a spiritual nature? (3) Did it give evidence of being inspired by God? (4) Was it widely received by the churches?

Not all of the twenty-seven books that were eventually recognized as canonical were accepted by all the churches in the early centuries, but this does not mean that those that were not immediately or universally accepted were spurious. Letters addressed to individuals (Philemon, 2 and 3 John) would not have been circulated as widely as those sent to churches. The books most disputed were James, Jude, 2 Peter, 2 and 3 John, and Philemon, but ultimately these were included, and the canon was certified at the Council of Carthage in A.D. 397.

Although no original copy of any of the writings that comprise the New Testament has survived, there exist more than 4,500 Greek manuscripts of all or part of the text, plus some 8,000 Latin manuscripts and at least 1,000 other versions into which the original books were translated. Careful study and comparison of these many copies has given us an accurate and trustworthy New Testament.9

Introduction to the Historical Books of the New Testament

As previously mentioned, the New Testament falls into three categories based on their literary makeup—the historical, the epistolary, and the prophetical. The four Gospels make up about 46 percent and the book of Acts raises this to 60 percent. This means 60 percent of the New Testament is directly historical tracing the roots and historical development of Christianity. Christianity is based on historical facts. This is inherent in the very nature of the gospel. Christianity is the message of the gospel and what is a gospel? It is good news, information derived from the witness of others. It is history, the testimony of historical facts. “The gospel is news that something has happened—something that puts a different face upon life. What that something is is told us in Matthew, Mark, Luke and John. It is the life and death and resurrection of Jesus Christ.”10 Following this four-fold account, Acts gives the historical account of the extension of the gospel message from Jerusalem, into Judea and Samaria, and to the farthest parts of the earth, into the Gentile world. It begins:

1:1 I wrote the former account (the Gospel of Luke), Theophilus, about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. 1:3 After his suffering he had also presented himself alive to these apostles by many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God.

1:8 But you will receive power when the Holy Spirit has come on you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.

Luke is volume one and Acts is volume two of Dr. Luke’s treatise about the historical life and ministry of the Savior as begun by the Lord Jesus. This was continued by the Savior through the Holy Spirit working in the life of His apostles following Christ’s ascension into heaven. Acts thus provides the historical outline of the apostles’ ministry in the life of the early church. This becomes crucial to our understanding of much of what we have in the epistles, which were historical letters written to living people in historical places. The New Testament, then, is a historical book of the Good News of the living God at work in human history, not just in the past, but in the living present and the future in light of the promises of God.

The Synoptic Gospels

Before beginning a survey of each of the Gospels, it might be well to say a bit about the use of the term, The Synoptic Gospels. Though each Gospel has its distinct emphasis and purpose, the first three are sometimes referred to as the Synoptic Gospels because they “see together,” that is, they have the same point of view with regard to the life of Christ, agreeing in subject matter and order. Further, they also present the life of Christ in a way that complements the picture given in the Gospel of John. The following show a number of areas that are common to each of the first three Gospels:

The Purpose and Distinctive Focus of the Four Gospels

16:13 When Jesus came to the area of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, and others Jeremiah or one of the prophets.” 16:15 He said to them, “And who do you say that I am?” 16:16 Simon Peter answered, “You are the Christ, the Son of the living God.”

Matthew 16:14 gives the four stock answers or schools of thought for a large number of people in Jesus’ day. Only a few at first, a believing remnant, recognized Him for who He really was, the Son of God. Thus, under the inspiration of the Spirit, the Gospel writers set about to reveal just who Jesus really was as to His person and work. In a four-fold way, each with their own distinctive focus, but in accounts that are complementary, the four Gospels answer the questions posed by the Lord to the disciples. They declare just exactly who Jesus is. They show Him to be the Messiah of Old Testament expectation, the Servant of the Lord, the Son of Man, the Son of God, and the one who is the Savior of the World. The Gospels give us God’s portrait of the person and work of Christ with four distinct pictures.

In Sidlow Baxter’s Explore the Book, he calls our attention to the interesting similarity between the vision in Ezekiel 1:10 and the Gospels, though he does not suggest the four living creatures were a type of the Gospels. He writes:

Most of us, perhaps, are familiar with the parallel which has often been noted between the four Gospels and the four “living creatures” in the opening vision of the prophet Ezekiel. The four “living creatures,” or cherubim, are thus described in Ezekiel 1:10: “As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle.” The lion symbolizes supreme strength, kingship; the man, highest intelligence; the ox, lowly service; the eagle, heavenliness, mystery, Divinity.

    • In Matthew we see the Messiah-King (the lion).
    • In Mark we see Jehovah’s Servant (the ox).
    • In Luke we see the Son of Man (the man).
    • In John we see the Son of God (the eagle).

It needs all four aspects to give the full truth. As Sovereign He comes to reign and rule. As Servant He comes to serve and suffer. As Son of man He comes to share and sympathise. As Son of God He comes to reveal and redeem. Wonderful fourfold blending—sovereignty and humility; humanity and deity!11

Matthew addresses his Gospel primarily to the Jews to convince them that Jesus of Nazareth is their Messiah, the King of the Jews. With the genealogy of Jesus, Matthew also uses ten fulfillment quotations by which he seeks to show that this Jesus, though rejected and crucified, is the long-awaited Messiah of the Old Testament (Matt. 1:23; 2:15; 2:18; 2:23; 4:15; 8:15; 12:18-21; 13:35; 21:5; 27:9-10). But though rejected by the nation as a whole and crucified, the King left an empty tomb.

Mark seems to be addressed to the Romans, a people of action but of few words, and presents Jesus as the Servant of the Lord who came “to give His life a ransom for many.” In keeping with this, Mark, the shortest of the Gospels, is vivid, active or lively, and presents a very clear eyewitness account, especially of the last week of Jesus’ life on earth. “A full 37 percent of this Gospel is devoted to the events of His last and most important week.”12

Luke, the doctor historian, presents Jesus as the perfect Son of Man who came “to seek and to save that which was lost” (Luke 19:10). Luke strongly stresses the true humanity of Christ while also declaring His deity. Some believe that Luke particularly had the Greeks in mind because of their keen interest in human philosophy.

John immediately (1:1-2) focuses the reader on the deity of Christ by presenting Jesus as the eternal Son of God who gives eternal and abundant life to all who would receive Him by believing in Him (John 1:12; 3:16-18, 36; 10:10). Though written to all mankind, John’s Gospel is especially written to the church. Five chapters record the farewell discourses of Jesus to His disciples to comfort them just a few hours before His death. In addition, seven miraculous signs of Jesus are set forth to demonstrate that Jesus is the Savior and to encourage people everywhere to believe in Him that they might have life (John 20:30-31).



Each of the Gospels receives its name from the human author who wrote it. Though this first Gospel, as with each of the Gospels, never names its author, the universal testimony of the early church is that the apostle Matthew wrote it, and our earliest textual witnesses attribute it to him by giving it the title, “According to Matthew” (Kata Matthaion). Matthew, who was one of the original disciples of Jesus, was a Jew writing to Jews about the One who was their own Messiah. His original name was Levi, the son of Alphaeus. Matthew worked as a publican collecting taxes in Palestine for the Romans until he was called by the Lord to follow Him (Matt. 9:9, 10Mark 2:14-15). His quick response may suggest his heart had already been stirred by the ministry of Jesus.

At an early date this gospel was given the title Kata Matthaion, “According to Matthew.” As this title suggests, other gospel accounts were known at that time (the word gospel was added later) …13

DATE: A.D. 50S OR 60S

Suggestions for the dating of Matthew range from A.D. 40 to A.D. 140, but “the fact that the destruction of Jerusalem in A.D. 70 is viewed as an event yet future (24:2) seems to require an earlier date. Some feel that this was the first of the Gospels to be written (about A.D. 50), while others think it was not the first and that it was written in the 60s.”14


As evident in the questions Jesus asked His disciples in 16:14f., Matthew wrote to Jews to answer their questions about Jesus of Nazareth. Jesus had plainly declared that He was their Messiah. Was He really the Old Testament Messiah predicted by the prophets? If so, why did the religious leaders fail to receive Him and why didn’t He establish the promised kingdom? Will it ever be established, and if so, when? Thus, Matthew is addressed primarily to a Jewish audience to show them that this Jesus is the long-awaited Messiah. This is seen in Jesus’ genealogy (1:1-17); the visit of the Magi (2:1-12); His entry into Jerusalem (21:5); the judgment of the nations (25:31-46); the often mentioning of the “kingdom of heaven” as is common with the other Gospels, and in the Old Testament fulfillment quotations mentioned previously.


Jesus, the Messiah, the King of the Jews.


  • 1:20-23. But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take Mary as your wife; for that which has been conceived in her is of the Holy Spirit. 21 And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins.” 22 Now all this took place that what was spoken by the Lord through the prophet might be fulfilled, saying, 23 “BEHOLD, THE VIRGIN SHALL BE WITH CHILD, AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,” which translated means, “GOD WITH US.”
  • 16:15-19. He said to them, “But who do you say that I am?” 16 And Simon Peter answered and said, “You are the Christ, the Son of the living God.” 17 And Jesus answered and said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades shall not overpower it. 19 I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven.”
  • 28:18-20. And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”


Chapter 1 is key in that it introduces the genealogy and birth of Jesus as son of David, son of Abraham, and as one born by the miraculous work of the Spirit, with Joseph being the legal father by adoption, but not the physical father.

Chapter 12 is key because in this chapter we see the turning point when the religious leaders formally reject Jesus as their Messiah by attributing His miraculous power to Satan. At this point Jesus began to speak in parables to hide truth from the unresponsive. From this point on more time is given to His disciples.


As previously stressed, Matthew’s goal is to demonstrate that Jesus is the Messiah of Old Testament expectation. He is the son of Abraham and David. Thus He is the King who comes offering the kingdom. The phrase “the king of heaven” occurs some thirty-two times in this Gospel. Further, to show that this Jesus fulfills expectations of the Old Testament, ten times he specifically stresses that what happened in the life of Jesus fulfills the Old Testament. Further, he uses more Old Testament quotations and allusions than any other book of the New Testament, some 130 times.


Matthew naturally falls into nine discernible sections:

    1. The Person and Presentation of the King (1:1-4:25)
    2. The Proclamation or Preaching of the King (5:1-7:29)
    3. The Power of the King (8:1-11:1)
    4. The Program and Progressive Rejection of the King (11:2-16:12)
    5. The Pedagogy and Preparation of the King’s Disciples (16:13-20:28)
    6. The Presentation of the King (20:29-23:39)
    7. The Predictions or Prophecies of the King (24:1-25:46)
    8. The Passion or Rejection of the King (26:1-27:66)
    9. The Proof of the King (28:1-20)


Mark’s Gospel is actually anonymous since it does not name its author. The Greek title, Kata Markon, “According to Mark” was added later by a scribe sometime before A.D. 125, but there is strong and clear evidence (external and internal) that Mark was its author. “The unanimous testimony of the early church fathers is that Mark, an associate of the apostle Peter, was the author.”15 In A.D. 112, Papias cited Mark as “the interpreter of Peter.” Dunnett points out, “A comparison of Peter’s sermon in Acts 10:36-43 with Mark’s Gospel shows the former to be an outline of the life of Jesus which Mark has given in much greater detail.”16

Though Mark was not one of the original disciples of Christ, he was the son of Mary, a woman of wealth and position in Jerusalem (Acts 12:12), a companion of Peter (1 Pet. 5:13), and the cousin of Barnabas (Col. 4:10). These associations, especially his association with Peter who was evidently Mark’s source of information, gave apostolic authority to Mark’s Gospel. Since Peter spoke of him as “Mark, my son,” (1 Pet. 5:13), Peter may have been the one who led Mark to Christ.

In addition, he was also a close associate of Paul. Ryrie writes:

He had the rare privilege of accompanying Paul and Barnabas on the first missionary journey but failed to stay with them through the entire trip. Because of this, Paul refused to take him on the second journey, so he went with Barnabas to Cyprus (Acts 15:38-40). About a dozen years later he was again with Paul (Col. 4:10Philem. 24), and just before Paul’s execution he was sent for by the apostle (2 Tim. 4:11). His biography proves that one failure in life does not mean the end of usefulness.17

DATE: A.D. 50S OR 60S

The dating of Mark is somewhat difficult, though many scholars believe this Gospel was the first of the four Gospels. Unless one rejects the element of predictive prophecy, 13:2 clearly shows that Mark was written before A.D. 70 and the destruction of the temple in Jerusalem. Ryrie points out:

In fact, if Acts must be dated about A.D. 61, and if Luke, the companion volume, preceded it, then Mark must be even earlier, since Luke apparently used Mark in writing his gospel. This points to a date in the 50s for Mark. However, many scholars believe that Mark was not written until after Peter died; i.e., after 67 but before 70.18


The theme of Mark is ‘Christ the Servant.’ This thrust is brought in 10:45, “For even the Son of Man did not come to be served, but to serve, and give His life a ransom for many.” A careful reading of Mark shows how the two themes of this verse, service and sacrifice, are unfolded by Mark. Mark is addressed primarily to the Roman or Gentile reader. As a result, the genealogy of Jesus is omitted along with the Sermon on the Mount and the condemnations by the religious leaders receive less attention. Also, since Mark presents Jesus as the Worker, the Servant of the Lord, the book focuses on the activity of Christ as a faithful Servant effectively going about His work. This focus seems evident by Mark’s style as seen in his use of the Greek euqus, “immediately, at once,” or “then, so then,” which occurs some 42 times in this Gospel. Its meaning varies from the sense of immediacy as in 1:10, to that of logical order (“in due course, then”; cf. 1:21 [“when”]; 11:3 [“shortly”]).19 Another illustration of this active focus is Mark’s prominent use of the historic present to describe a past event, which was evidently done for vividness.

KEY WORD: Servant, Servant of the Lord.


  • 8:34-37. Then Jesus called the crowd with his disciples and said to them, “If anyone wants to come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and the gospel will save it. What advantage is it for someone to gain the whole world, yet forfeit his soul? What can a person give in exchange for his soul?”
  • 10:43-45. “But it is not this way among you. But whoever wants to be great among you must be your servant, and whoever wants to be first among you must be the slave of all. For even the Son of Man did not come to be served but to serve, and to give his life a ransom for many.”


Chapter 8 forms a key chapter in Mark, much like chapter 12 in Matthew, because here there is a change in both the content and course of the ministry of Jesus. The pivotal event that brings about the change is the confession of Peter, “You are the Christ (the Messiah)” (8:29). This is followed immediately by a warning that they should tell no one, the revelation of His death, the call to discipleship, and the transfiguration.

That faith-inspired response triggers a new phase in both the content and the course of Jesus’ ministry. Until this point, He has sought to validate His claims as Messiah. But now He begins to fortify His men for His forthcoming suffering and death at the hands of the religious leaders. Jesus’ steps begin to take Him daily closer to Jerusalem—the place where the Perfect Servant will demonstrate the full extent of His servanthood.20


Of course, Mark’s contribution especially centers on presenting the Savior as the Sacrificing Servant who gives His life obediently for the ransom of many. The focus is clearly on His ministry to the physical and spiritual needs of others always putting them before His own needs. This emphasis on the Savior’s servant activity is seen in the following:

Only eighteen out of Christ’s seventy parables are found in Mark—some of these are only one sentence in length—but he lists over half of Christ’s thirty-five miracles, the highest proportion in the Gospels.21


With the theme of the book being that of Christ the Servant. The key verse, 10:45, provides the key for two natural divisions of the Gospel: the Servant’s service (1:1-10:52) and the Servant’s sacrifice (11:1-16:20). We can divide this into five simple sections:

    1. The Preparation of the Servant for Service (1:1-13)
    2. The Preaching of the Servant in Galilee (1:14-9:50)
    3. The Preaching of the Servant in Perea (10:1-52)
    4. The Passion of the Servant in Jerusalem (11:1-15:47)
    5. The Prosperity of the Servant in Resurrection (16:1-20)