Elementary Notes About the Gospels: St. Mark.

 

The Oldest Synoptic Gospel

Among the Synoptic Gospels, St. Mark’s account is generally believed to be the earliest written. It may have originally existed in note form before being fully compiled around the mid-50s AD—although some scholars place it as late as 68–70 AD.

The Gospel of St. Mark is traditionally attributed to John Mark, who is mentioned in:

• Acts 12:12, 25
• Acts 15:37

John Mark was from Jerusalem, and his mother’s name was Mary. He was a relative of the Apostle Barnabas, one of St. Paul’s missionary companions during evangelistic tours to plant churches.

John Mark’s Departure & Apostolic Dispute

During one of Saints Paul and Barnabas’ missionary journeys, John Mark left under unknown circumstances, causing a dispute between the two Apostles and disrupting their partnership for a time:

"Barnabas wanted to bring John called Mark along with them too, but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work. They had a sharp disagreement, so that they parted company. Barnabas took along Mark."
—Acts 15:38-39

Despite this conflict, Mark later rejoined the missionary efforts and remained a key figure in the early Church.

St. Peter’s Influence on St. Mark’s Gospel

It is widely believed that St. Mark gathered much of his Gospel’s content through his relationship with St. Peter.

St. Peter refers to St. Mark in 1 Peter 5:13, calling him “my son”—suggesting a close mentor-student relationship.

Many scholars believe that Mark’s Gospel largely reflects St. Peter’s perspective, with Mark acting as his scribe.

Symbolism of St. Mark’s Gospel

In early Christian symbolism, Mark’s Gospel is represented by a winged lion—a reference to Israel’s history.

The lion was the tribal banner of Judah, the tribe from which Israel’s kings arose—and from which Jesus Himself descended.

During Israel’s journey through the wilderness, the lion banner was positioned on the north side of the tabernacle, symbolizing leadership and strength—qualities reflected in Christ’s life and ministry.

St. Mark’s Account & Its Influence

The full Greek name of Mark’s Gospel is:
"κατὰ Μᾶρκον εὐαγγέλιον" ("to euangelion kata Markon")

Some scholars believe Mark’s account served as a reference source for Matthew and Luke, as their Gospels share similarities in structure and content.

It is also evident that Mark used the Greek translation of the Old Testament—the Septuagint—when quoting Scripture.

Was St. Mark Present During Jesus’ Arrest?

John Mark was not one of the original Apostles, yet he may have had close contact with Jesus and His disciples.

His Gospel is the only one to include an unusual reference to a “young man” fleeing naked during Jesus’ arrest in Gethsemane:

"A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind."
—Mark 15:51-52

Some believe this young man was John Mark himself, subtly inserting his firsthand presence at this critical moment as evidence of his credibility.

The Action-Oriented Gospel

St. Mark’s Gospel is brief yet powerful, focusing heavily on Jesus’ actions rather than long theological discourse.

St. Mark portrays Christ as the suffering servant, determined to complete His mission. This approach may reflect St. Peter’s nature, as Peter was known for acting before thinking.

This action-driven style would have resonated with Roman audiences, who favored direct, practical narratives over excessive details.

At times, St. Mark’s writing is descriptive and lively, carefully explaining Jewish customs to accommodate readers unfamiliar with them.

More than any other Gospel, Mark emphasizes:

• Jesus’ miracles
• Jesus’ divine power
• Jesus' authority over nature and spiritual forces

The Ending of Mark’s Gospel

There has been debate over the final verses of St. Mark’s Gospel (Mark 16:9-20).

Some historians believe these verses were added later, as an editorial note. The style and wording differ from the rest of the Gospel, leading Eusebius and Jerome to conclude that these passages were absent in earlier manuscripts.

Nonetheless, the content of these verses remains consistent with the overarching message of the Gospel narrative.

St. Mark’s Gospel remains a foundational account, offering a direct, dynamic portrayal of Jesus as the suffering servant and miracle-worker.

Its emphasis on action, power, and purpose ensures its enduring significance for generations of believers.

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Son of Man

St. Mark’s Gospel leaves the details of Jesus’ birth and early life in Galilee to the other Gospel writers. Instead, Mark presents Jesus’ role in history as self-evident, introducing Him directly onto the scene—coming out of Galilee with the message of salvation.

St. Mark carefully emphasizes Jesus as “the Son of Man”—the title most frequently used by Jesus to describe Himself. This title reflects His love and identification with all humanity.

Throughout the Gospel accounts, Jesus refers to Himself as "the Son of Man" over 80 times—with Mark giving particular attention to its usage. In doing so, Mark highlights that Jesus’ humanity is just as important as His deity.

Jesus' Emotions in St. Mark’s Gospel

One unique feature of St. Mark’s Gospel is its focus on Jesus’ emotions—St. Mark describes His feelings and reactions to those around Him more than any other Gospel writer.

A Call to Discipleship

The Roman world understood duty, but Mark’s message goes beyond duty—calling people to true discipleship and all that it entails.

Romans would have grasped this concept well, as many had served as legionnaires, experiencing long-term commitments of 20+ years in military service.

Mark’s Gospel calls believers to lifelong dedication to Jesus Christ—a commitment that could lead to unforeseen trials, rejection, or even death.

Yet, for some in the Roman world, this call to full devotion was a powerful attraction to Christianity.

St. Mark’s Personal Journey of Redemption

St. Mark’s theme of rejection and redemption may stem from his own experience.

After leaving St. Paul and St. Barnabas’ evangelistic tour, St. Mark faced rejection from St. Paul, causing tension between the two Apostles:

"Barnabas wanted to bring John called Mark along with them too, but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work. They had a sharp disagreement, so that they parted company. Barnabas took along Mark."
—Acts 15:38-39

However, St. Mark was later restored in St. Paul’s eyes. Writing to Pastor St. Timothy, St. Paul acknowledges Mark’s value in ministry:

"Get Mark and bring him with you, because he is helpful to me in my ministry."
—2 Timothy 4:11

Despite his earlier struggles, St. Mark ultimately found redemption—demonstrating how failure is not the end and that God’s calling remains.

Conclusion

Even in its brevity, St. Mark’s Gospel holds profound significance—depicting Jesus as:

• The Servant of Almighty God
• A figure of power and authority
• A suffering Savior who conquered death and rose again

Benediction

May we each and all give glory to our Lord Jesus, who as the Son of Man has taken every necessary action for us if we will but believe—today, tomorrow, and forevermore. Amen.

 Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

If You Would Like to Know More About or to Support the Ministry of Topinabee Community Church You Can go to Our Web Site.

https://topinabeechurch.org/index.html

You Can Follow Topinabee Community Church on Face Book 

https://www.facebook.com/Topinabeecommunitychurch

                    "If It Is Not About Jesus, It Is Not About Anything"

Elementary Notes: About the Gospels – St. Matthew

 

"All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness." —2 Timothy 3:16

The Significance of the Bible

Christians—and even some non-Christians—hold the Bible in high regard. It serves as God’s revelation, speaking to humanity about who He is and unveiling Himself in the person of His Holy Son, Jesus Christ.

The Gospels

The New Testament begins with the Gospels—a term derived from an Old English word meaning “glad tidings” or “good news.” The Greek equivalent is "εὐαγγέλιον" (euangelion), meaning “good message.”

Each Gospel is an authorized biography of Jesus Christ, offering insight into His incarnation, life, teachings, actions, and surrounding events. Yet, despite their foundational role, the Gospels were not the earliest writings of the Apostolic Church—many of St. Paul's epistles were circulating within churches before the Gospels were composed.

Some biblical historians believe that St. Mark’s Gospel may have been the first written, possibly originating as early notes before being fully compiled.

The Gospels are traditionally divided into two groups:

• The Synoptic Gospels (Matthew, Mark, and Luke) – Meaning "seen together," these accounts share significant similarities.
• The Gospel of John – Stands apart with a unique perspective, differing in style and focus.

Each Gospel was written with a specific audience and purpose in mind.

The Gospel of St. Matthew

Symbolism in Stained Glass, Iconology

If you've ever admired a church’s stained-glass windows, you might have noticed various symbols and wondered what they represent. Early Christians often borrowed  imagery from Old Testament events and Israel’s history, seeing themselves as spiritual successors to God’s people.

Each of Israel’s twelve tribes camped under a specific banner. Among these, the winged man symbol—often found in stained glass windows—was chosen to represent St. Matthew’s Gospel.

This symbol originated from the encampment of Israel, which was formed in the shape of a cross during their journey to the Promised Land. The winged man signified the tribe of Reuben, the firstborn of Jacob—a familiar reference for Jewish Christians of the first century.

St. Matthew’s Background & Audience

St. Matthew (also called Levi, son of Alpheus) was a tax collector in Capernaum, Galilee. This profession held low social standing among Jews, as tax collectors were viewed as corrupt and despised for collaborating with Roman authorities. Many Jews considered them traitors to Israel.

At the time of his calling by Jesus, Matthew collected taxes for Herod Antipas. Tax collectors often had a strong attention to detail, and many were fluent in multiple languages—skills that likely influenced Matthew’s writing.

His Gospel is believed to have been written around the early to mid-50s AD.

Writing for a Jewish Audience

Matthew crafted his Gospel with Jewish readers in mind, carefully drawing upon Israel’s own inspired traditions and Scriptural references to present Jesus Christ as their long-awaited Messiah.

His role as an Apostle served as a testament to the inclusion and forgiveness offered through Christ—after all, if a despised tax collector could be accepted, so could any other Jew.

Jesus’ Genealogy in Matthew

Matthew begins with Jesus' genealogy (Matthew 1:1-17), carefully establishing an unbroken lineage from Abraham to David to Jesus. This was crucial for demonstrating that Jesus fulfilled the prophecy of being the “Son of David”—the rightful heir to Israel’s throne.

St. Matthew also strategically integrates key milestones in Israel’s history, emphasizing how Jesus is the ultimate fulfillment of Israel’s narrative and divine purpose.

There are two genealogies recorded in Scripture:

• Matthew’s Genealogy – Traces Jesus’ lineage from Abraham to Joseph (his earthly father).
• Luke’s Genealogy – Traces it from Adam, hinting at Jesus being the “second Adam,” as St. Paul described.

Genealogies were extremely significant to Jewish identity, informing people who they were and where they came from. Matthew’s careful inclusion of this demonstrates Jesus’ rightful place in God’s plan for Israel.

The Old Testament

It cannot be overstated just how important the Old Testament is—it is the inspired history of the people of Israel, chronicling their relationships with God, historical events, and prophetic messages.

The Old Testament vs. The Old Covenant

There is often confusion between the Old Testament and the Old Covenant:

• The Old Covenant refers to the agreement God made with Israel at Mount Sinai, which remained in force until the Cross at Calvary.
• The Old Testament is the written record of Israel’s history and relationship with God. It includes the details of the Old Covenant, yet stands as an eternal part of God's Word.

In many ways:

• The Old Testament anticipates the Incarnation.
• The New Testament fulfills the Incarnation.

The Structure of the Old Testament

The Hebrew Bible is traditionally divided into three sections:

TORAH – The Law

1.      Genesis

2.      Exodus

3.      Leviticus

4.      Numbers

5.      Deuteronomy

NEVI'IM – The Prophets

1.      Joshua

2.      Judges

3.      1 Samuel

4.      2 Samuel

  1 Kings

  2 Kings

  Isaiah

  Jeremiah

  Ezekiel

The Twelve "Minor Prophets" (Still part of the Nevi’im)

1.      Hosea

2.      Joel

3.      Amos

4.      Obadiah

5.      Jonah

6.      Micah

7.      Nahum

8.      Habakkuk

9.      Zephaniah

10. Haggai

11. Zechariah

12. Malachi

 KETHUVIM – The Writings

1.      Psalms (Psalter)

2.      Proverbs

3.      Job

4.      Song of Songs (Song of Solomon, Canticles)

5.      Ruth

1.      Lamentations

2.      Esther

3.      Daniel

4.      Ezra

5.      Nehemiah

6.      1 Chronicles

7.      2 Chronicles

Jesus: The Fulfillment of the Old Testament

These inspired writings created the cultural anticipation of the Messiah, confirming and supporting Jesus’ Messianic credentials.

St. Matthew’s Use of the Old Testament

St. Matthew strategically references Old Testament Scriptures to demonstrate to the Jewish people that Jesus is the long-awaited Messiah.

Matthew emphasizes how Jesus fulfilled the Scriptures, thereby bringing to completion Israel’s long-standing expectation.

The Messianic Prophecy & Israel’s Role

As a nation, Israel served as the human setting for Christ’s arrival, creating a cultural foundation for introducing the Messiah.

The Scriptures preserved the ancient prophecy given to Adam and Eve in the Garden of Eden—a prophecy foretelling the Messiah’s mission of reconciliation:

"And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." —Genesis 3:15

This verse is often called the "Proto-Evangelium"—or "the first preaching of the Gospel."

Through generations, Scripture sustained the hope of a Redeemer, culminating in Jesus' birth in Bethlehem, the City of David—as recorded by St.Matthew.

St. Matthew further establishes Jesus’ royal lineage, tracing His ancestry from:

§  Abraham, the father of Israel.

§  David, affirming Jesus as the Greater Son of David.

St. Matthew repeatedly calls Jesus "Son of David"—seven times—further proving His fulfillment of Micah 5:2 and highlighting King Herod's hostile reaction (Matthew 2:16-18).

Jesus: The King of the Jews

St. Matthew consistently portrays Jesus as King:

§  The Magi inquire: "Where is He who has been born King of the Jews?" (Matthew 2:2)

§  Pilate asks: "Are you the King of the Jews?" (Matthew 27:11)

§  The inscription over Jesus’ cross reads: "This is Jesus, King of the Jews." (Matthew 27:37)

Unique to St. Matthew’s Gospel, Jesus speaks of His throne:

§  Matthew 19:28

§  Matthew 25:31

St. Matthew also emphasizes Jerusalem, calling it:

§  "The Holy City" (Matthew 4:5)

§  "The City of the Great King" (Matthew 5:35)

St. Matthew’s Gospel frequently references the Kingdom:

§  The term "Kingdom" appears over fifty times.

§  "Kingdom of Heaven" appears thirty-five times.

St. Matthew, more than any other Gospel writer, uses Old Testament prophecies to show how they foreshadowed Jesus’ life and mission.

The Prophet

St. Matthew presents Jesus as “The Prophet” whom God promised to Moses. Over time, the people of Israel identified this figure as the prophesied Messiah—one who, like Moses, would lead them.

This expectation is reflected in the questions posed to John the Baptist by Jewish religious leaders:

"Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He (John) answered, "No."
—John 1:21

God's promise of this coming Prophet is recorded in Deuteronomy:

"I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account."
—Deuteronomy 18:18-19

Jesus: The Fulfillment of Israel’s Hope

St. Matthew’s Gospel speaks directly to the heart of Israel, demonstrating through their own Scriptures that the One they longed for, the One they prayed for—had come.

Jesus is revealed as:

• The Son of Abraham—the fulfillment of God’s covenant.
• The Greater Son of David—the rightful heir to Israel’s throne.
• The Second Joshua—leading His people, but rejected—at least for a time.

Through St. Matthew’s Gospel, the Holy Spirit speaks to the Jewish people—and all people—offering everything needed to recognize and identify with Christ, the long-awaited Messiah.

Benediction

May we each and all be ever grateful to our Lord for the record of the Gospel regarding Jesus Christ—today, tomorrow, and forevermore. Amen.

 Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

If You Would Like to Know More About or to Support the Ministry of Topinabee Community Church You Can go to Our Web Site.

https://topinabeechurch.org/index.html

You Can Follow Topinabee Community Church on Face Book 

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                    "If It Is Not About Jesus, It Is Not About Anything"

Elementary Notes on the Canon

 

"The Lord gave the word: great was the company of those that published it." —Psalm 68:11

Understanding the Formation of the Bible

The collection of writings historically referred to as the Bible—also known as the Scriptures—speaks to us about the nature of God, who He is, and how He reveals Himself through His Son, Jesus Christ. This is especially true for the writings known as the New Testament. But where did the New Testament come from, and how was it assembled?

Many Bible-believing Christians may not fully understand the process by which these sacred texts, recognized as speaking on behalf of God, came into existence.

The Need for Scripture

In the early Church, many writings circulated—some legitimate and inspired by the Holy Spirit, others of questionable origin. Those recognized as having divine authority are described by the Greek word theopneustos, meaning “God-breathed”—indicating that God, through His Holy Spirit, inspired the biblical writers to convey His message to humanity.

As the Primitive Apostolic Church grew, there arose a pressing need to establish a recognized body of writings—those deemed inspired by God. This was essential to provide a consistent foundation for teaching about Jesus Christ, His life, and His role in humanity's relationship with God and one another.

St. Luke acknowledges this proliferation of written accounts in his Gospel:

"Many have undertaken to draw up an account of the things that have been fulfilled among us." —Luke 1:1

At the time, many churches may have had only one copy of a Gospel or an epistle to teach from. These documents were often shared and circulated between congregations. Few early Christian communities possessed a complete or multiple copies of the accepted writings.

Establishing the Canon

Given the abundance of writings—especially various Gospel accounts and epistles—the early Church had to determine which texts should be considered authoritative.

Over time, some documents began to promote ideas that exceeded orthodox Christian teaching. Such writings were often unknown until individuals or groups started proclaiming them, leading many to doubt their authenticity. In contrast, the last known manuscript written by an Apostle—traditionally attributed to St. John—faced skepticism due to its apocalyptic style.

As Christianity spread and time passed, the Post-Apostolic Church convened councils to assess and debate which writings were truly inspired and spoke for God. This was a lengthy process, marked by disagreements:

• Some questioned the inclusion of 2 & 3 John and Jude due to their brevity.
• Revelation faced scrutiny, with some believing it was written by St. John the Presbyter rather than the Apostle John.
• The Epistle to the Hebrews was debated due to its anonymous authorship.
• 2 Peter was questioned due to stylistic differences from 1 Peter.

Other writings were excluded because they did not meet established standards, including:

• Acts of Paul and Thekla
• Gospel of Thomas
• Acts of Andrew
• Gospel of Peter
• Revelation of Peter
• Revelation of the Twelve

Many of these rejected texts contained Gnostic ideas or, as 2 Peter 1:16 describes, “cunningly devised fables.” Some claimed special revelation or insight but lacked intrinsic evidence of divine inspiration.

Those responsible for assembling the canon sought the Holy Spirit’s guidance to reach agreement on what should—and should not—be included in Scripture.

Sorting It Out

By the time of the Patristic Writers (roughly 100–400 AD), early Church Fathers played a significant role in finalizing the canon.

These Fathers are generally categorized into:

• Ante-Nicene Fathers (before the Council of Nicaea in 325 AD)
• Post-Nicene Fathers (after 325 AD)

They were further divided into:

• Greek Fathers: Justin Martyr, John Chrysostom, Cyril of Alexandria
• Latin Fathers: Tertullian, Cyprian, Jerome, Ambrose of Milan, Gregory the Great, Augustine of Hippo

Church Fathers examined manuscripts, grouping writings into basic categories—a method formulated by Church historian Eusebius (270–340 AD), which helped resolve controversies surrounding the canon. His approach was similar to the method used to canonize the Old Testament.

Homologoumena, Antilegomena, Pseudepigrapha, and the Apocrypha

• Homologoumena – Writings that were universally accepted by the Church.
• Antilegomena – Writings that faced some debate regarding their inclusion.
• Pseudepigrapha – Writings considered forgeries or heretical.
• The Apocrypha – Books written after the Hebrew Bible (Old Testament) was completed. These were never written in Hebrew nor referenced by Jesus or the Apostles, except possibly in Jude 1:14, where Jude may have quoted The Book of Enoch.

Early Mentions by Church Leaders

Following the sacking of Jerusalem by the Roman armies around 70 AD, the New Testament writings existed in scattered pieces, passed from congregation to congregation. Some fortunate churches had multiple copies of certain writings, but for many, oral transmission remained the primary way the Gospel was spread, supplemented by occasional epistles.

Among the first to recognize and reference these writings was Clement of Rome (Bishop of Rome, 88–99 AD), who quoted and affirmed many of the texts later accepted into the Bible.

Similarly, the Epistle of Barnabas—which some scholars believe may have been authored by St. Barnabas himself—draws upon both Old and New Testament references.

Another early collection, The Didache, presents a highly Jewish quality and serves as an introduction to Christian living, detailing church order and sacraments such as Communion and Baptism. This document, also known as The Teaching of the Twelve Apostles, includes quotes from Matthew and Luke, affirming their inspired authorship.

Several other early Church leaders—including Polycarp, Papias, Justin Martyr, and Ignatius—quoted from Matthew, John, and Paul's epistles, granting the Apostolic writings the same recognition they gave to the Old Testament.

Just a note: There is a difference between the Old Covenant and the Old Testament:

• The Old Covenant refers to God's agreement with Israel at Mount Sinai, which ended at Mount Calvary.
• The Old Testament records Israel’s covenant relationship with God and remains eternally valuable as part of God’s Word.

Later church figures—including Clement of Alexandria, Irenaeus, and Tertullian—continued referencing and affirming these writings.

Canonical Councils

Four major councils discussed the official assembly of Scripture:

• Council of Laodicea (336 AD)
• Council of Damascus (382 AD)
• Council of Carthage (397 AD)
• Council of Hippo (419 AD)

At Laodicea, the New Testament—excluding Revelation—was officially canonized. Revelation was later accepted at subsequent councils.

While the details of these proceedings are vast, their outcomes have blessed generations, ensuring that God's Word remains available across ages and lands.

How Were the Writings Chosen?

The leaders of the Church applied a structured method when compiling the New Testament:

1.      Apostolicity – The author had to be an Apostle or a minister from the Apostolic era.

2.      Universal Acceptance – Churches universally recognized and accepted the text.

3.      Uniformity – The writing had to be consistent with other accepted texts and teachings.

4.      Inspiration – The Holy Spirit’s inspiration had to be evident.

1.      Early Acceptance – The text was referenced, used, and listed as Scripture by the earliest Church Fathers.

2.      Exhortation of Proclamation – The writing needed to direct believers to preach, proclaim Jesus, and read God's Word.

By applying these standards, the Church determined which writings were canonical—leading to the New Testament we have today.

Conclusion

The Bible is a living document, speaking to us about Jesus and transforming lives for eternity.

Benediction: May each and all give thanks to God for His preserved Holy Word—today, tomorrow, and forevermore. Amen.

 

Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

If You Would Like to Know More About or to Support the Ministry of Topinabee Community Church You Can go to Our Web Site.

https://topinabeechurch.org/index.html

You Can Follow Topinabee Community Church on Face Book 

https://www.facebook.com/Topinabeecommunitychurch

                    "If It Is Not About Jesus, It Is Not About Anything"