A growing consensus has emerged in recent years that the sacred evangelists were both historians and theologians.越來越多的共識已經出現在最近幾年，神聖的福音歷史學家和神學家。 They produced accurate histories of the life of Christ and at the same time preached its implications for life in the church.他們製作了準確的歷史基督的生命和，同時宣揚其在教會生活的影響。 Further, each evangelist had a distinctive message, seen in the way he selected and omitted certain scenes and details.此外，每個傳播者的方式，他選擇了和省略某些場景和細節，看到一個獨特的信息。 It is therefore accurate to speak of a "theology of Mark."因此，準確的說是一個“神學的標記。” His major themes will here be traced and an attempt made to delineate the way in which each is seen throughout his Gospel.他的主要主題將在這裡進行跟踪，並試圖描繪的方式，都被認為是整個他的福音。
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Mark's favorite designation is "Son of man," a term which undoubtedly was Jesus' own self-designation but which also went beyond to picture the heavenly figure of Dan.馬克的最喜歡的名稱是“人子”一詞，這無疑是耶穌自己的自我定位，但也超出了想像天上的圖丹。 7:13. 7:13。 In Mark it speaks of his humanity (2:10, 27-28); his betrayal, suffering, and death (the passion predictions of 9:12; 14:21, 41); and his exaltation and future reign (13:26).在馬克說他的人性（2:10，27-28）;他的背叛，痛苦和死亡（的熱情預測，9:12，14:21，41）;和他的提升和未來的統治（13:26 ）。 It is obvious that here we have the correction of misunderstandings regarding his purpose and personhood, especially since it occurs primarily in the second half of the Gospel, where Jesus begins to correct the disciples' views.很明顯，在這裡，我們有改正的關於他的目的和人格的誤解，特別是因為它主要發生在下半年的福音，耶穌開始糾正弟子的意見。 It seems definite that Mark wishes to combine a theologia crucis with a theologia gloria.這似乎是明確的，馬克希望結合神學crucis的一個神學凱萊。 Therefore the so-called messianic secret centers upon the fact that the cross is the path to glory and that Jesus' live exaltation can be understood only by comprehending the significance of his suffering.因此，所謂的救世主的秘密中心的事實，十字架是通向光榮的道路和耶穌的生活提高後的意義，只有通過理解他的痛苦是可以理解的。
The final aspect of Mark's emphases is Jesus as teacher.最後一個方面的馬克的重點是耶穌為老師。 In the past this designation was usually attributed only to Matthew, but recently it has been more and more recognized that Mark gives Jesus' teaching office prime place in his work.在過去的指定，通常只歸咎於馬修，但最近，它已被越來越多的承認，馬克給了耶穌的教導他的工作主要在辦公室。 The one who performs such great and mighty deeds is demonstrated as the one who teaches; in fact, the first is subordinate to the second, for it is in his activity as teacher (4:38; 5:35; 9:17, 38; 10:51; 11:21) that both the disciples and the opponents are confronted with the reality of the Christ event.執行這樣的偉大和強大的事蹟被證明是誰教;事實上，第一是從屬於第二，它是作為老師在他的活動（4:38，5:35，9:17，38 10:51，11:21），無論是弟子和對手都面臨著現實的基督事件。 It is in his teaching that true authority is manifest (1:22), and therefore this may well be the major stress.正是在他的教導，真正的權力是明顯的（1:22），因此，這很可能是主要的壓力。
At the same time we must acknowledge the stress on the future parousia in Mark.同時，我們必須承認的壓力，對未來圓滿的標誌。 The three passages mentioned above (8:33; 13:26; 14:62) show that the suffering of Christ could be understood properly only in light of his coming glory at both the resurrection/exaltation and parousia.上面提到的三個段落中顯示（8:33，13:26，14:62），可以正確理解基督的苦難，只有在他的榮耀的復活/提升和圓滿。 One event that illustrates the connection between the resurrection and the eschaton is the transfiguration (9:2-8); when one realizes that it is surrounded by passages on suffering, the point made here becomes clear.一個事件，說明之間復活和eschaton的連接是變身（9:2-8），當人們意識到它的四周通道上的痛苦，一點變得清晰起來。 the same is true of the Olivet discourse (ch. 13), which demonstrates once more that suffering and persecution lead to glory.同樣是真正的司科特話語（章13），這再一次表明，通向光榮的痛苦和迫害。 Yet even here we are not free of the strong realized stress, for it is seen in the great accent on watchfulness (13:5, 9, 23, 33, 35, 37) which permeates the chapter.然而，即使在這裡，我們是不自由的實現的強大壓力，因為它被認為是偉大的口音警覺（13:5，9，23，33，35，37），瀰漫在本章。 The true disciple will be characterized by an expectant alertness in light of the imminent inbreaking of the final kingdom.的特點將是最後的王國即將插入中繼期待的警覺性，真正的門徒。
The connection of the miracles with faith and forgiveness leads to the further point: when faith is present, the miracles point to the salvific power of God in Christ.有信心和寬恕的奇蹟連接導致進一步指出：當信仰存在，奇蹟神在基督的救贖。 By actualizing the power and authority of God in the situation, they make the reader cognizant of the radical demands of God.他們現狀的權力和權威的神的情況下，使讀者認識到神的激進的要求。 It has often been said that Mark has no true soteriology.人們常常說，，馬克沒有真正的救世。 Yet that is to deny the implication of such key passages as 10:45, which presents Christ as the one who gave his life "as a ransom for many."然而，這是否定的含義等關鍵通道，10時45分，以基督作為一個誰給他的生活“為大眾作贖價。” Mark seeks to drive men to decision, which he accomplishes by setting two scenes in contrast, thereby highlighting the issues and demanding encounter with God (eg, 3:7-12, where the demons acknowledge him, and 3:20-35, where Jesus is called Beelzebub; or 11:12-21, which shows that the cleansing of the temple prefigured the "curse" of God upon Israel).馬克旨在推動人的決定，他完成兩個場景對比，從而突出的問題和要求的遭遇與神（例如，3:7-12，在那裡的惡魔承認他，並3:20-35，耶穌被稱為魔王; 11:12-21，這表明潔淨聖殿預示了“禍根”上帝對以色列）。 Mark constantly shows men, common people, leaders, and disciples, in the conflict of decision.馬克不斷的人，普通的人，領導者和弟子，在衝突中的決策。
At the beginning of Mark's Gospel, Jesus fulfills his own message of repentance (1:15) by calling the disciples to be "fishers of men" (cf. Matt. 4:18-22 and Luke 5:1-11, where it comes much later).耶穌在馬可福音開始，履行自己的懺悔（1:15）消息通過調用弟子要“得人如得魚一樣”（太4:18-22和路加福音5:1-11，來晚得多）。 Then after the conflict narratives (2:1-3:6) Jesus cements his "withdrawal" (3:7) by turning to the disciples and commissioning them (3:13-19), in a scene filled with election terminology and centering upon their authority and responsibility. （2:1-3:6），然後在衝突結束後敘述耶穌鞏固了他的“撤軍”（3:7）轉向門徒，委託他們（3:13-19），在一個場景中充滿與選舉有關的術語和定心在他們的權力和責任。 Finally, the first segment of the Gospel concludes with a missions scene in which Jesus "sends" his disciples, again with authority and in complete dependence upon God (6:7-13).最後的福音，第一段的最後一個任務場景中，耶穌“發送”他的弟子，又具有權威性和完全依靠神（6:7-13）。 From here, however, the relationship seems to deteriorate, and the central section of Mark (6:7-8:30) has two themes, the withdrawal of Jesus from the crowds combined with his time with the twelve, and the failure of the disciples to comprehend his teaching.然而，在這裡，關係似乎惡化，和馬克（6:7-8:30）的中央部分有兩個主題，結合自己的時間與12個從人群撤出耶穌，和失敗的弟子理解他的教學。 They are amazingly obtuse with respect to all aspects of his teaching and are both uncomprehending (6:52; 7:18; 8:17-18) and even "hardened" (6:52; 8:17), a startling term in light of its theological connotations and its presence after the two feeding miracles.他們是令人驚訝的遲鈍，他的教學的各個方面，都理解的（6:52; 7:18; 8:17-18），甚至“硬化”（6:52; 8:17），一個令人吃驚的任期其神學內涵和及其後兩個供給奇蹟的存在。
However, once more this failure is not the final point, although it is certainly stressed at the very end, especially if Mark ends at 16:8.然而，一旦這種失敗不是最後一點，雖然它肯定是在最後強調，特別是如果馬克在16點08分結束。 Yet in the last section of the Gospel before the passion (8:31-10:52), the solution is seen in the presence of Jesus the teacher, who patiently and lovingly instructs them.然而，在最後一節的福音的激情（8:31-10:52）前，該解決方案被認為是耶穌的老師，耐心和精心指導他們的存在。 Note that in 8:31 Jesus "began to teach" them, an act clearly linked to their failure to understand (8:32-33), which is countered by his instruction (8:34-38).請注意，在8:31耶穌“開始教”的行為，顯然與他們不明白（8:32-33），這是反駁他的指令（8:34-38）。 This in itself follows the important healing of the blind man (8:22-26), a two-stage miracle which may have been intended to prefigure a two-stage overcoming of the disciples' blindness (cf. 8:17-21) via first Peter's confession (partial sight, as seen in 8:31-33) and then by the transfiguration, which solidified the revelation of God to the disciples.這本身就遵循的重要癒合的盲人男子（8:22-26），分兩個階段奇蹟，這可能預示著一個兩階段克服的門徒的盲目性（參見8:17-21）通過第一彼得的懺悔（部分視線，看到8:31-33），然後變身，鞏固了神的啟示來的弟子。 The passion predictions are followed by very serious failures on their part, and at the healing of the demonpossessed child this comes to a crisis when the disciples are unable to perform that which previously had been a significant sign of their authority (cf. 9:18 with 6:13).激情預測，其次是非常嚴重的故障，對他們的一部分，並癒合的demonpossessed的孩子，這涉及到危機時的弟子無法執行，這在以前是一個重要的標誌，他們的權力（參見9:18 6:13）。 The solution is seen in awakened faith (9:24) and its response, prayer (9:29).的解決方案是在喚醒信仰（9:24）和響應，祈禱（9:29）。 Steps of this growing awakening are seen in the passion narrative, and there the core of the problem becomes even more evident: discipleship is a call to the cross, and it cannot be understood until the cross.這一日益嚴重的覺醒步驟的激情敘述，最核心的問題變得更加明顯：門徒在十字架上，是一個調用，它不能被理解，直到在十字架上。 The triumphal entry is an incognito message regarding Jesus' true mission, and it is followed by the judgment on the temple (ch. 11).凱旋進入耶穌的真正使命，是一個隱姓埋名的消息，它後面的廟宇（CH. 11）的判斷。 In three major scenes Jesus begins to lift further the veil, and the disciples are called to understanding, the anointing at Bethany (14:3-9), the eucharistic words at the Last Supper (14:22-25), and Gethsemane (14: 32ff.).在三個主要場景耶穌開始進一步解除的面紗，門徒被稱為理解，在伯大尼（14:3-9），聖體聖事的話，最後的晚餐（14:22-25），和客西馬尼園的恩膏（ 14：32FF）。 Finally, at the resurrection failure is still seen (16:8, with most scholars realizing that the women are to be identified with the disciples), but it is obviated by the promise of Jesus' presence (16:7).最後，在復活失敗仍然被（16:8，多數學者意識到，婦女是被發現的弟子），但耶穌的存在（16:7）的承諾，避免。 As the reader identifies first with the problem of discipleship and then with Jesus (the solution), victory becomes an act of faith.由於閱讀器識別第一個問題的門徒，然後與耶穌（解決方案），勝利成為一種信仰。
GR Osborne
GR奧斯本
(Elwell
Evangelical Dictionary) （Elwell宣布了福音字典）
Bibliography
參考書目
P. Achtemeier,
Mark and "'He Taught Them Many Things': Reflections on Marcan Christology," CBQ
42:465-81; GR Beasley-Murray, "Eschatology in the Gospel of Mark," SwJT
21:37-53, and "The Parousia in Mark," SwJT 21:565-81; E. Best,"The Miracles in
Mark," RE 75:539-54, and Following Jesus: Discipleship in the Gospel of Mark; JL
Blevins, "The Christology of Mark," RE 75:505-17; WD Carroll, "The Jesus of
Mark's Gospel," BT 103:2105-12; RT France, "Mark and the Teaching of Jesus," in
Gospel Perspectives, I, ed. P.阿克提美亞，馬克和“他教訓他們許多事：Marcan的基督論思考”，CBQ
42:465-81 GR的比斯利 - 穆雷，“末世福音的標誌，”SwJT 21:37-53， “在標記再來”，21:565-81; E.
SwJT最好的，“奇蹟的標記，”RE 75:539-54，並跟隨耶穌的門徒在馬可福音的JL Blevins，“基督論標記“RE
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RT France and D. Wenham; JJ Kilgallen,
"The Messianic Secret and Mark's Purpose," BTB 7:62-65; R. Martin, Mark:
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Pudussery，在馬可福音“的含義門徒，”，米哈辛10:93-110 Q. Quesnell，馬克的心;
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