Now that I’ve devoted two posts to the major sine qua non of the Gospel of Mark – one that lays out its major themes and emphases, the other that deals with who wrote it, when, and why, I can provide a bibliography of important works, written by scholars for non-scholars. You may find one or more of these useful if you choose to dig more deeply into the the Gospel. For each of the books in this this list I provide brief annotations to give you a sense of what it’s about and so help you decide which, if any, might be worth your while.
I have divided the list into three sections:
- Books that provide important discussion of Mark in general or with respect to a particularly key topic
- Commentaries that give lengthy introductions to all matters of importance about the Gospel and then go passage by passage to provide more detailed interpretation (that’s where you can dig more deeply into “what does this particular word actually mean?”; “what is the real point of this passage”; how does this passage relate to
what Matthew says elsewhere in his Gospel or to what we can find in other parts of the New Testament?”; “where do we find similar ideas expressed in other writings in the Greek and Roman worlds, whether pagan or Jewish?” and so on. - Online resources. Just a couple. If you turn to other materials online, caveat emptor. And since online there is no emptoring, you need to caveat with particular diligence.
Another (recent) book on Mark is The First Biography of Jesus by Helen Bond. I haven’t read it all yet but it seems very erudite and persuasive. Helen Bond argues that Mark’s Gospel was essentially an account of Jesus’s life, written in the form of an ancient biography, which was a departure for early Christian writings.
She’s a fine scholar. I’d say that summary of her argument represents a the standard scholarly view.
May I also suggest-
Mark As Story
by David Rhoades/Joanna Dewey/Donald Michie, now in it’s third edition.
The book looks at Mark through the lens of narrative literary criticism; as the title suggests, how Mark works as a story. Whatever else he may be historically or theologically , Jesus is a character in a book.
In Mark 14:7 Jesus says, “For you always have the poor with you, and whenever you want, you can do good to them; but you do not always have Me.” Given Jesus’ apocalyptic views why would he say this, that you will “always” have the poor with you? Didn’t he expect the poor to find relief in the impending Kingdom of God? Or would there still be poor people, just better cared for? Could it be a poor translation, that Jesus really said something like “You’ve always had the poor with you; why haven’t you been helping them all along?”
Actually, his apocalyptic view may explain why the saying sounds so harsh. If he thought the kingdom was coming next month, then there wasn’t much of an incentive to focus on them. When he says “always with you” I assume he means until the kingdom arrives.
Dr. Ehrman, Great posts on the Gospel of Mark! Aside from being my favorite Gospel, I am also fascinated by Mark as a historical and legendary figure. In the Coptic faith, he is everywhere, from the son of Mary who provided the ‘upper room’ in the last supper, to the first bishop of Alexandria, to the writer of the Gospel. What are your thoughts on the historical vs legendary Mark? Do you know of any books on this topic? I really enjoyed your book Peter, Paul and Mary. A book about Mark written in this style would be an entertaining read.
Yes, it would be a fascinating study. The problem is that our only “historical” informatoin has to be gleaned from the scant references in which he is named the NT: four mentoins in Acts, and four in epistles (Paul’s letter to Philemon and three pseudonymous writings: Colossians, 2 Timothy, and 1 Peter). Not much there. Everything else is simply later legend, including his connection with Alexandria (and that he was the secretary of Peter, etc.)
Dr Bart Ehrman;
If the curtain in the holy of holies was ripped in half, why do some Christian religions still require one to confess their sins to a priest? Was this an attempt to blend the Jewish traditions with Christian?
I think the idea is that the Jewish sacrificial systems, especially as reflected in the annual day of atonement, are no longer needed. Christian confession of sins is very different from animal sacrifice for sins.
Mr. Ehrman, I would like to ask you 2 questions:
1. Is there any new development with regard to Morton Smith’s discovery(?), and what are your thoughts on the whole issue almost 20 years after you wrote about it in (the amazing) “Lost Christianities”?
2. What is your view on that really controversial incident with the young naked fellow (14:51-52) who followed Jesus? Recently, it has stirred up a lot of noise in the YouTube community. And I don’t think I’ve ever heard you talking about it.
OK, I guess that was 3 questions 🤣
1. There have been new theories put forth (most recently ,that Secret Mark was a medieval forgery by a monk at the monasteyr possily wanting to justify his homosexual activities). But I’m not convinced and other than that, same data, some perspectives.
2. Long controversial; there are roughly 1452 interpretations of it. My view is that the figure is meant to be a symbolic representation of what is going on elsewhere in Mark’s Passoin narrative, where his followers all botch it. One of hte disciples betrays him, another denies him three times, they all flee the scene, and THIS guy follows Jesus literally but in reverse. Jesus said to abandon “everything” to follow him, and this guy abandons the very clothes on his back precisely to go the other way!
I think there’s a link between the two young men in Mark 14:51-52 and Mark 16:5-6.
The original word for “young” (νεανισκος) is only used in Mark’s gospel in these two passages.
Both “young” men are identified just by what they wear: “a linen cloth” and “a white robe.”
(original Greek:
νεανισκος …περιβεβλημενος σινδονα επὶ γυμνοu – 14:51
νεανισκος… περιβεβλημενον στολην λευκην – 16:5)
The young man in Mark 14:51-52 is the last of Jesus’s followers who stands with him.
But he fails at the last minute; he loses his faith when facing torture and brutal death (“he left the linen cloth…”).
The young man in Mark 16:5-6 follows Jesus’s words in Mark 13:13: “the one who stands firm TO THE END will be saved.”
He is “dressed in a white robe,” like the martyrs in Revelation 6:9-11.
He is “sitting on the right side,” which is what the apostles desired. Jesus’s response to them was:
“You don’t know what you are asking… Can you drink the cup I drink?… These places belong to those for whom they have been prepared” (Mark 10:37-40).
It is interesting that Mark uses a ‘young’ man for his appeal to martyrdom.
Young people have always been eager to die for a cause—whether in wars, persecutions,etc.
Don’t forget James Tabors course on Mark. It is excellent.
It’s the only way I have found to directly contact Pr Bart Ehrman This is my message for Pr Bart Ehrman : Since 4 days I try to join the BSA and it don’t works !!!! When I contact the Help center they (Precious) tell me to try again but it fails again (except that for each trial my Amex is charged $ 0,85 (???) . What can I do ??
Sincerely yours
Emeritus Pr Didier Dormont (in Medicine) Sorbonne Université Paris France
So sorry. Zap me an email and we’ll figure it out.
Sometimes, one short passage can lead you to a new interpretation of an entire text—in this case, Mark’s gospel.
Reading Bart Ehrman’s “Jesus Interrupted”, I came across this passage:
“The point is that Jesus has been rejected by everyone:
betrayed by one of his own,
denied three times by his closest follower,
abandoned by all his disciples,
rejected by the Jewish leaders,
condemned by the Roman authorities,
mocked by the priests,
the passersby, and even by the two others being crucified with him.
At the end he even feels forsaken by God Himself.”
I kept reflecting on this idea about Mark’s Jesus: a man in total despair, so human that it’s hard to see him as somehow ‘divine’…
Then I remembered Mark’s warning in Mark 13:11-13.
Now I see all of Jesus’s passion as a model of behavior for the early Christians who were brought to Roman trials.
They were also betrayed by their fellows, brutally treated by the Roman authorities, mocked by the soldiers,
the criminals who shared prison with them, and the general populace.
“But the one who stands firm to the end will be saved.”
Mark’s gospel is, above all, an appeal to martyrdom.