Gospel according to Marc
The Gospel according to Marc ( kata Markon ) form with the three others Gospel S, the heart of the New Testament, the most recent part of the Bible. The second (by its place) of the four canonical Gospels is also in short and probably oldest; it is one of the Gospels Synoptiques.
Its author is Marc, generally identified in the Marc companion of Paul, then of Pierre, which is known to us by the New Testament, especially the Acts of the Apostles and the epistles of Paul and Pierre.
He seems marked by the destruction of the Temple of Jerusalem, of 70: in the speech eschatologic of Mc 13 it is not made any distinction between the ruin of Jerusalem and the end of the world (cf Mc 13,24). However he is written in Ezéchiel (46.15) that the sacrifices of the Temple are eternal. The ruin of the Temple would coincide with the end of the world.
Thesis of the logia
The thesis of the logia of the Matthieu apostle, written in Hebraic language, according to a tradition resulting from Pappias forever found confirmation, It should not be confused with the thesis of the logia, in Greek as their name indicates it, allotted to Thomas, which probably did not have the shape of a Gospel, but rather that of a collection of sentences or speech.
- article specialized synoptic Problem
Irenee of Lyon wrote towards 180: " Marc, the disciple and the interpreter of Pierre, transmitted to him also in writing to us what Pierre " preached;. (Adv. Hae. III Prolog). However, no archaeological or different trace, not even in the acts confirms the existence of this Marc. The names of author were onnés with the Gospels with the 2nd sicle of nl' common era. The influence of Pierre is read, paradoxically, in the great humility of its spokesperson: with the difference of Matthieu and Jean, he does not insist on the primacy of his chief and does not hide anything of its weaknesses.
No doubt Marc paints itself in its Gospel as the young man who flees, without his coat, during the night of Gethsémani (cf Mc 14,51-52). It is the " Jean, called Marc " mentioned out of ac 12,12.
This episode comes from a prophecy of Amos (2.16: " Most courageous of the warriors naked in this day, known as Éternel." will flee;). Nowhere the author of this Gospel does not claim himself pilot of what he tells.
This Gospel " according to Pierre " is the Gospel of the " Wire of Dieu" and also of the " Wire of Homme". Marc watch the divinity of the God-man and underlines at the same time the real humanity of Jesus, sympathizing or taken anger, anxious (" My heart is sad to die " , Mc 14,34) or dormant (cf Mc 4,38).
Testimony of the old tradition
The historian Eusèbe of Césarée, at the beginning of the 4th century, thus described the genesis of the Gospel according to Marc.
After the Apôtre Pierre had undertaken to preach with Rome, at the beginning of the principat of the emperor Claude, i.e. about years 41-42, the listeners of Pierre " held not for sufficient to have heard once and for all, nor to have received teaching oral of message divine, but that, by all kinds of authorities, they begged Marc, whose Gospel reached us and who was the companion of Pierre, to leave them a written monument of the teaching which had been transmitted to them orally: they did not cease their requests before having constrained Marc and thus they were the cause of the written setting of the Gospel called “according to Marc”. "
" The apostle, says one, knew the fact by a revelation of the Spirit; he is delighted by the desire of these men and he confirmed the book for the reading in the assemblées."
" Clement, to the sixth book of Hypotyposes, brings back the fact and the bishop of Hiérapolis, named Papias, confirms it of sound témoignage." (H.E. II, 15,1-2). The relation of Eusèbe, indeed, is confirmed by the testimony of the old Church, not only Clément of Alexandria and Papias, but still Irenee and even, seems it, the Canon de Muratori (though lacunar).
We know of this fact the place of its drafting: Rome; what the analysis interns does not cancel, but on the contrary makes very probable. We know also the date of its composition: undoubtedly the years of the emperor Claude, that is to say 41-54. But Irenee tells us that it was put in writing after the departure of the apostles, them " exode" ; what leaves the exact date outstanding. (Cf Adv. Hae. III, Prolog).
The second Gospel was doubtless written before years 57-59, if it is true that it was consulted on this date by Greek Matthieu (undoubtedly Philippe) and Luc with maritime Césarée, before the drafting of their respective Gospel. Because they were abundantly to make use of Marc, perhaps in the shape of a version primitive and not yet published.
The genesis of our second Gospel, such as it is presented to us by Eusèbe, appears very probable because it explains us why this Gospel was placed under the patronage of Marc, and not directly under that of the apostle Pierre, who had been more prestigious. In addition it remarkably defines the literary kind of this document, like its destination first: reading in the Christian assemblies, with the full power and the authority of the Apostle Pierre.
The second Gospel, a Haggada H?
The Gospel according to Marc would be conceived for the reading in the Christian assemblies, especially for the great festivals, and in particular for taken care the Pascale.
This is why the exégète Belgian Benoit Standaert, O.S.B., proposed to see in the Gospel of Marc saint a Haggada H Christian Pascale.
The reading of a haggada, the evening of Passover, was a habit very anchored in the Jewish families. And very often, it still remains it. The analysis interns our second Gospel does nothing but consolidate this assumption. It exposes before all last " passage" of Jesus, his Passover last, its death and its resurrection.
The account, woven biblical reminiscences, evokes at the same time the Exode, the epopee with the desert of the people elected under the control of Moïse, the cycle of Élie, or the sacrifice of Abraham. All that the Jews had habit, or still has, to remind itself the evening of Passover. Moreover the whole Gospel breathes an initiatory and baptismal environment, by allusion to this baptism which one practiced (and practical still) with so much of solemnity at the time of taken care the Pascale.
It begins with the the Jordan by the Baptême from Christ from the hands from Jean the Baptist. It revives with the Christian all the baptismal catechesis (outlined for example in Rm 6 ), which is an invitation with died and resurrection, by the diving in water, with Christ.
Most of the Gospel of Marc, six chapters out of sixteen, is devoted to the account of the last days of Jesus with Jerusalem. This diagram of the last days and the Passion of Christ will be shown carefully, with complements, by two the other synoptic ones, and even by Jean starting from Oiling with Béthanie.
Plan of the Gospel of Marc, according to Benoit Standaert
In their great majority the Exégètes, including those of Rome in their prestigious universities, have habit to divide the Gospel Marc into two parts, according to the indication which would be given by the author himself in his title: " Beginning of the Gospel of Jesus, Christ, Sons of God. "
The first part (1,1 --- the purpose of 9,13) would be to show us that Jesus is the " Christ " or Messiah; the second part (9,14 --- 16,20) would make us reach the concept of " Sons of God ".
In spite of the authorities of which it can be prevailed, we will not follow this a little simplistic diagram here and, in spite of appearances, badly argued.
Indeed as of the exorde, Jesus-Christ is introduced to us by Jean-Baptiste at the same time like Christ and Sons of God. As of the first part the demons themselves recognize Jesus like the Son of God (5,7). Before the end of so-called the first part, Jesus is recognized solemnly by the Father like his beloved Son (9,7). On the other hand the Passion of Jesus will be, above all, that of the " Christ, the Son of Blessed " (14,61), and that of the " King " (15,2).
The Jews, as the question of Caïphe shows it supra quoted (14,61), and all the biblical tradition, did not distinguish between the concepts of " Messie" and of " Wire of Dieu". For them, it was all one. Let us plead only the psalm here second: " You are my son, me, today, I generated you. " (PS 2,7).
We prefer to follow the plan suggested by same B. Standaert, that we evoke above. He recognized in the Gospel of saint Marc a literary construction very quite constructed, in spite of the style voluntarily simple, according to the rules of the composition, rhetoric or dramatic, into force at the first century.
--- I. Prolog (1,1-13)
In the Jordan, Jean-Baptiste designates Jesus like the Messie and the Son of God.
--- II. Narration (1,14 --- 6,13)
Presentation of Jesus by actions and words, in Galileo and on the lake of Tibériade. It causes the astonishment.
ARGUMENTATION-1-2-3: WHO IS JESUS?
--- III.1. Increasingly pressing interrogation (6,14 --- 8,26)
Through the Galileo as apart from Galileo.
--- IV.2. Response to Césarée of Philippe and the Hermon (8,27 --- 9,13)
It is the Messie, the Son of God, but a suffering Messie which requires that it be followed.
--- V.3. How to follow Jesus? (9,14 --- 10,52)
Through the Galileo, then the Judaea, then the Pérée, then in direction of Jerusalem.
--- VI. Outcome (11,1 --- 15,47)
Died of Jesus with Jerusalem.
--- VII. Epilog (16,1-8)
Resurrection of Jesus the morning of Easter: " It precedes you as a Galileo. " (16,7).
--- VIII. Finale (not marcian) (16,9-20)
Accounts of the appearances to the disciples.
There with a little good will, one can recognize the septenary familiar one of the Jewish literature (the eighth part not being feather of Marc). But the Gospel of Marc accurately follows all the adventures of the ancient drama.
1. The Prolog (Mc 1,1-13)
Jean-Baptiste comes on scene to present the drama. 2. The narration (1,14 --- 6,13)
Does nothing but expose. It is comparable with the conventional narration of a speech.
3. The argumentation (6,14 --- 10,52)
It is the central part, thus called by the ancient rhéteurs.
- First section: 6,14 --- 8,26 which clearly poses the problem of the identity of Jesus.
- Second section: 8,27 --- 9,13 answers the question: he is the promised Messiah, the Son of God, but at the same time the suffering Messiah who asks that it be followed. It is the node of the intrigue.
- Third section: 9,14 --- 10,52 exposes the requirements of the sequela of Christ.
4. Outcome (11,1 --- 15,47)
Tragic outcome of the drama, by the exemplary death of the hero. 5. The epilog (16,1-8) The Gospel is completed like the ancient drama. A messenger of the sky, a such deus ex machina , communicates to the women what cannot be represented on scene: " It is ressuscity. " (16,6).
The final of Marc
It is recognized that the final of Marc (16,9-20) was not written by the evangelist. It does not appear in many important manuscripts, for example Vaticanus and Sinaïticus. It is not its style, but rather seems to summarize the other Gospels: Luc and perhaps Jean, in their conclusions.
It is not less canonical, and very old. Perhaps of the hand of Luc, which would have republished the Gospel Marc? It was often supposed that the current final (which knows besides a shorter form in certain manuscripts) was there to compensate an accidentally lost final.
But, in addition to the little of probability of such a scenario (for a manuscript so often recopied!), an abrupt end of the Gospel to the verse 16,8 could be explained on our assumption. For the narrator of taken care of Easter, before the Christian assembly, it would be there like deferent points of suspension, to leave the word to the president of the eucharistic synaxe, i.e. with the bishop: With you, venerated father, to conclude the meeting by evoking resurrection from Christ. But for the private reading, and the publication, one will have wanted to fill the gap by a short account of the appearances of Christ to his disciples.
Use of the Gospel according to Marc
By Greek Matthieu and Luc
The Theory of the two sources, mainly accepted (in spite of its difficulties!), indeed showed that the evangelists Greek Matthieu (undoubtedly the Diacre Philippe) and Luc had much with the Gospel of Marc. They used it and incorporated in their own work in the point to make the framework of their respective Gospel of it.
According to statistics, Greek Matthieu would have taken again, in substance, 600 verses of Marc on 661: almost totality; and Luc at least 350 out of 661, i.e. more half. On the whole, the content of Marc almost finds in entirety in the two others Synoptiques.
But there is more. The organisational diagram of the life of Christ, as fixed by Marc, is found in Greek Matthieu and Luc: a ministry galiléen, followed by only one rise to Jerusalem for the Passover last of Christ. Greek Matthieu and Luc supplemented only this diagram, on the one hand by the accounts of the birth and childhood, composed symmetrically, and on the other hand by the words or speeches of Jesus contained in the logia of the Apôtre Matthieu, which one did not have especially to let lose.
Setting with share a first part of Marc (1,1 - 6,13) that Greek Matthieu rather deeply upset, the two synoptic ones remarkably respected the sequence of Marc, including and especially for the account of Passion. They confirm its chronology for the last days or the last hours of Jesus.
The Messianic entry with Jerusalem, while emerging of Jericho, took place before the week of Passover (cf Mc 11,1), before Oiling with Béthanie which took seat two days before Passover (cf Mc 14,1). The last Cène, true Pascal meal with manducation of the lamb, was celebrated the evening of Passover (cf Mc 14,12). Jesus was delivered as of the following day to the Jewish chiefs (cf Mc 14,53) then to Pilate (cf Mc 15,1). And Jesus, the Good Friday, remained at least six hours in cross, nine hours of the morning (cf Mc 15,25) to three hours last of the afternoon (cf Mc 15,34).
By Jean
One could believe a priori that the evangelist - and Apôtre - Jean did not know the Gospel Marc, but only that of Luc, with which it offers many affinities, and even probable contact points. The sequence of the events defined by Marc, which is found in Jean, would come to him through the reading from the Gospel from Luc. A more thorough examination obliges to admit that Jean directly knew the Gospel of Marc. What does not have besides anything of surprising, because the Gospel of Marc was already old, and extremely spread, when Jean was put, says one (Canon de Muratori) at the request of his surviving fellow-members, with the drafting of its clean Gospel.
- In Jn 6,16-21 Jean with walk on water of Jesus of Mc 6,45-52 that Luc does not have.
- In Jn 10,40 Jean note the stay in Pérée of Mc 10,1 that Luc omits.
- Jn 12,1-11 described Oiling with Béthanie Mc 14,3-9, that Luc also omits.
- the scourging and the crowning of spines of Jn 19,1-3 are reported by Marc (15,15b-20) and not by Luc.
Obviously the plan of the Holy Week comes from Marc and, through him, from the testimony of the Apôtre Pierre. It does not have anything an external tradition, and independent, like one often says it.
Moreover Jean is synoptic negatively, if one can say, because it omits knowingly many facts, by supposing them known in addition. He simply wanted to supplement, and to even correct by place, a little summary groundwork of Marc (which was not a direct witness of the majority of the episodes).
A simple life of Jesus, Baptism with Resurrection
According to its first words, the book of Marc is a " Good news " , a Gospel.
It is the Good news of the advent of the Messie and also the Good news of the hello, which is the teaching proclaimed by Jesus himself: " Jesus came as a Galileo, proclaiming the Gospel of God and saying: “Time is achieved and the Kingdom of God is very close”. " (1,14-15). The disciples in their turn will have to proclaim this Good news in the whole world. (Cf 13,10; 14,9; 16,15). To believe in the Gospel requires repentance (1,15) and renouncement (8,34-35). Because this good news should not be received only passively. It requires collaboration and choice. The Greek word Good news is generally translated by the technical term of Évangile. But one should never forget his significance first. L'" Gospel " , in the old world, usually the advent of a new sovereign indicated who was supposed to bring one era of peace and prosperity.
Here, it is the advent of the final King who is proclaimed: the Son of man; and the advent of the final Kingdom: the Kingdom of God.
The figure of the Son of man is very right exit of the book of Daniel (cf DNN 7), of the book of Hénoch (cf I. 45 - 49; 62 - 63), of the book of Esdras (cf IV Esdras 13). All readings of which Jesus himself, and its contemporaries, were to be fond of delicacies.
The Son of man is that which advances on the clouds of the sky in the presence of the Old one of the days; he is the Elected official, Oint of God, the Messiah or Christ, the Saint of God, the Son of God born before the centuries. With him the final judgment of the world and the eternal royalty are promised.
But its kingdom will not be inaugurated by violence, or the force of the weapons. It calls with conversion. He claims the adhesion of the hearts. He is the reign of holy God. Because paradoxically this Sons of man, this Elected official, is predestined with a painful future, a future of lowering, before entering its glory.
To describe the advent of this new kingdom, if contrasted, Marc will not employ long essays like Paul, or Barnabé (the probable author of the epistle to the Hebrews). He will tell simply what he knows: the public ministry of Jesus, the the Jordan to the cross.
In the place of Pierre, it will deploy the kérygme (advertisement) apostolic which goes from the Baptême to the Résurrection (cf ac 1,21-22).
The Gospel of Marc is a " biographie" of the Christ, intermingled with acts and speech, gestures, parabolas, miracles and undergone persecutions. A biography as one could make some at that time, because the kind was very snuffed. It will do it with application, observing the laws of ancient rhetoric, but without claim.
For the Christians, nothing is more invaluable than its testimony.
Short summary of the kérygme
As of the Prolog (1,1-13) Jesus is presented to us like the Messie, the Son of God. But the majority of the actors of the drama will be unaware of until the end this identity. What will create suspense. The Son of man eschatologic receives the divine oiling of the Holy Spirit which will lead it from now on, and the Father proclaims it his Son.
Pushed with the desert by the Spirit, Jesus prepares to face his principal enemy: Satan. But the angels serve it, and the animals are pilot. In the Narration (1,14 --- 6,13) we intend Jesus to inaugurate his reign, which is that of God. He claims the repentance of crowd to accommodate it. Already the king designates his first disciples, who will be his ministers. First victory over Satan, by the cure of démoniaque. Constantly Jesus imposes silence on the demons, and even on his friends, so that they conceal his true identity: it is what is called the Messianic secrecy. It imposes it to them because it fears that crowd does not delude itself on its intentions, and do not make of him a temporal king, whereas he is the king eschatologic. He cannot and wants to impose itself only by one not involved reception: the reception of the hearts.
The New Sovereign advances supremely in his fatherland, the Galileo. He designates his first disciples, who will be his ministers. He drives out the demons. With a royal condescension, he cures the mother-in-law of its Prime Minister, Pierre, in the house of which he was descended. He traverses all the Galileo. He cures any infirmity: the leprous ones, the paralytic ones. Of a sign it calls Lévi, civil servant of Hérode, which will become civil servant of the Kingdom of God. He discusses with the Pharisiens. Crowd of all the surrounding countries runs to follow it. He is an immense success. He institutes his " Douze" and final ministers. It draws aside from a gesture his parents who seek to monopolize it. He answers calumnies of the scribes. He teaches crowd in parabolas. Master of the elements, and God, it alleviates the storm. He ventures in semi-pagan country, across the lake. Of share its obviously divine power, it ressuscite the girl of Jaïre. He visits his fatherland, Nazareth, where he is accommodated coldly. He sends the Twelve to the front of him, on mission two to two. Themselves start to drive out the demons, to cure the patients.
At the beginning of the Argumentation (6,14 ---10,52)
- 1. in the first section (6,14 --- 8,26) the narrator, Marc, starts with new a heading (6,14-16) where one hears Hérode, the tétrarque one, to put the decisive question of the identity of Jesus.
Jesus multiplies the breads for crowd. He goes on water. Of everywhere, one brings the patients to him. He discusses with the inquisiteurs, Pharisiens and Scribes, descended from Jerusalem to inquire into his case. Jesus stigmatizes the human traditions, applied to the detriment of the divine command. He devalues the purity very external of the Law, with the profit of the interior purity, that of the conscience.
Already he ventures in foreign country. He cures Syrophénicienne, a deaf person-stammerer. Again multiply the breads, this time at the profit of the pagan ones.
The Pharisees incrédules ask for a sign.
He cures a blind man.
- 2. In the center section of the book (8,27 --- 9,13) we hear Pierre answer the interrogation of Jesus clearly: " You are Christ. " (8,29). At this point in time Jesus announces first once his passion.
In the middle of the book (8,34-38) Jesus exposes the condition to follow this paradoxical Messiah: to give up itself.
At the top of the Hermon, the Transfiguration solemnly authenticates, in the name of God, the identity of Jesus, and its mission: " This one is my beloved Son; listen to it. " (9,7). But Jesus still imposes silence on his friends.
- 3. The third section (9,14 --- 10,52) of the argumentation exposes how to follow Jesus. It is in Galileo, then in Judaea, then in Pérée, then on the way towards Jerusalem. Of a sentence, Jesus summarizes his matter: " the Son of man himself did not come to be been useful, but to serve, and give its life in ransom for a multitude. " (10,45).
Jesus cures a blind man with Jericho, which recognizes it like the " Wire of David. " (10,47.48).
The Outcome (11,1 --- 15,47) sees the peaceful entry of the Messie, assembled on a small ass, in its capital, Jerusalem. Jesus, Master at his place in the Temple, expels the salesmen of them. The authorities can only be inclined. Various solemn lesson. Speech eschatologic, where Jesus predicts the ruin of Jerusalem and the end of the world, without distinguishing them. According to Daniel, Hénoch, Esdras, he prophesies the final arrival of the Son of man (itself) on the clouds of the sky. " Take care! " (13,37).
Two days before Passover, Béthanie, a woman carries out by advance her burial.
Judas betrays.
Jesus eats his Passover last with his friends; he institutes the Eucharistie.
With Gethsémani, he suffers in company of Pierre, Jacques and Jean. He calls his Father: " Abba. " (14,36). The events precipitate. It is stopped. Pierre disavows it lamentably. He is judged by the Sanhédrin, by Pilate, is whipped, crowned spines, is crucifié at nine o'clock in the morning. He expires at three o'clock in the afternoon. The Roman centurion declares it " Sons of God. " (15,39). He is buried in the tomb of a rich person.
The Epilog (16,1-8) . In the morning of Sunday, the women discover the empty tomb. The angel proclaims that it is ressuscity and gives appointment, as a Galileo, in Pierre and the other disciples.
The Gospel of Marc is also the Gospel of Pierre. One notices the important place of Pierre, throughout the account. Nothing is hidden of its weaknesses, its treason and confidence without fault that, despite everything, Christ grants to him.
Conclusion. Marc, the creator of the " kind; évangile"
By writing a life of Jesus to proclaim the " kérygme of the foi" , the advertisement of the Good news, Marc incontestably created a new literary kind, which will be included in the three other canonical Gospels, and in good of others Gospels apocryphal books (not recognized by the Église).As of the first words of its work, it made use of a term which will be taken again by its imitateurs: " Beginning of the Gospel of Jesus, Christ, Sons of God. " (Mc 1,1)
Admittedly the Apôtre Matthieu had published in Hebraic language of the logia , whose existence is known to us by the tradition and who were undoubtedly older. As of antiquity one had affublés them retrospectively title of Gospel, or even of " Gospel araméen". Saint Irenee wrote: " Thus Matthieu published it among Hebrews, in their own language, a written form of Évangile. " (Adv. Hae. III, Prolog).
But the logia of the Apostle Matthieu, famous the " Q" source; German exégètes, such as one can reconstitute them thanks to the canonical Gospels of Matthieu (Greek) and Luc, which largely used them, hardly contained but sentences, or speeches of Jesus, perhaps noted of alive sound, or little time after his departure of this world, but very few accounts:
- surely cure of the servant of a centurion (MT 8,1.5-10.13 = LLC 7,1-10),
- and the question of Jean-Baptiste of his prison (MT 11,2-11.14-19 = LLC 7,18-35).
- Perhaps the detail of temptations of Christ (MT 4,2-11a = LLC 4,2b-13).
It is thus well Marc which created the " kind; Gospel " , and even him which established the fundamental structure of it, in particular for the account of the Passion, which will be largely respected by its successors.
The style of Marc is very particular: primesautier, alert, precise. He is improving to the wire of the narration. At run up against the enough beginning, concise, fast, it becomes little by little more fluid, more sliding ring, a such torrent which would become then a quieter river.
It is that Marc was undoubtedly a beginner. It was formed itself while composing. He is often delayed on very concrete details, which indicate a visual witness (he was it through Pierre, his Master): the cushion where Jesus slept, with the back of the boat (cf Mc 4,38), the chains, the obstacles whose démoniaque the gérasénien was dependant, the cries which it pushed, the stones of which it was struck (cf Mc 5,3-5), etc
Very often its fellow-members, Greek Matthieu and Luc, shortened his matter.
Its Gospel is filled with aramaïsmes, and it quotes number of words araméens: Talitha koum ; Ephatha ; Corban ; Bartimée ; Abba ; Rabbi ; Rabbouni ; Élôï, Élôï, lema sabachtani . What betrays its Palestinian origin, like that of Pierre.
At the same time, one suspects with certain details that its Gospel was not written in Palestine, but rather in a pagan medium, and even Westerner, probably with Rome, like wanted it Eusèbe. It tests the need to explain Jewish manners (cf Mc 7,3-4). It specifies that both piécettes of the widow, deposited in the trunk of the Temple, are worth, in Roman currency, a quarter of ace (cf Mc 12,42).
Marc employs a certain number of Greek words which are only one transcription of Latin: the " grabat " the paralytic one (cf Mc 2,4); the " legion " had (cf Mc 5,9); the " court " (cf Mc 15,16); the " centurion " (cf Mc 15,39). He specifies that the woman who returns her husband also makes an adultery (cf Mc 10,12): this clause reflects the Roman law, because the Jewish right granted only to the husband the right of repudiation. It announces that the " Parascève " Jews corresponded the day before the Sabbath (cf Mc 15,42). One supposes, as it is known as in the heading of this article, than the young man of Mc 14,51-52 seized in the night of Gethsémani, but which flees naked, while leaving its cloth, was not other than the author of our Gospel. It is not seen why it would have noted this unimportant detail, that the other evangelists overlooked. One does not see who it would have learned it. But there is more. We know by the Acts of the Apostles that his/her mother had a house with Jerusalem, where it accommodated the first Christian community. (Cf ac 12,12). It is thus extremely probable that this " Jean, called Marc " (id.) was not only one witness of Christ of auditu , through the speech of Pierre, but also a witness of visu , at least of the last life times of Christ and surely of her passion, with which it was mixed, being still young man.
It is undoubtedly with this circumstance that we must have, in its Gospel, a so detailed relation of these events founders.
Cousin of Barnabe (cf Collar 4,10), Marc followed initially Paul in his peregrinations (cf ac 12,25; 13,5.13). Being separated from Paul, it accompanied then Barnabé in his evangelization by Cyprus (cf ac 15,37-39). Then it returned to the service of the Apôtre Pierre which it had known with Jerusalem (cf ac 12,12-17). In its first epistle, Pierre will call it " Marc, my son. " (1 P 5,13). But it therefore was not annoyed with Paul (God does not like!) since Paul will write in his second epistle with Timothée: " Take Marc and brings it with you, because it is invaluable for me for the ministry. " (2 Tm 4,11)…
Admittedly, it could be invaluable in Paul, because of the Gospel!
In its second epistle with the Corinthians, Paul already mandait: " We send with him the brother of which all the Churches speak in praise about the Évangile . " (2 Co 8,18).
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