In what sense was Mark an "interpreter" of Peter? Not as the translator of a written Aramaic
Gospel of Peter into the Greek, for of such an Aramaic original there is no trace, and Peter (to judge
from his Epistles) wrote better Greek; nor as the translator of his discourses into Latin, for we know
not whether he understood that language, and it was scarcely needed even in Rome among Jews
and Orientals who spoke Greek;^949 nor in the wider sense, as a mere clerk or amanuensis, who wrote
down what Peter dictated; but as the literary editor and publisher of the oral Gospel of his spiritual
father and teacher. So Mercury was called the interpreter of the gods, because he communicated
to mortals the messages of the gods. It is quite probable, however, that Peter sketched down some
of the chief events under the first impression, in his vernacular tongue, and that such brief memoirs,
if they existed, would naturally be made use of by Mark.^950
We learn, then, from Papias that Mark wrote his Gospel from the personal reminiscences
of Peter’s discourses, which were adapted to the immediate wants of his hearers; that it was not
complete (especially in the didactic part, as compared with Matthew or John), nor strictly
chronological.
Clement of Alexandria informs us that the people of Rome were so much pleased with the
preaching of Peter that they requested Mark, his attendant, to put it down in writing, which Peter
neither encouraged nor hindered. Other ancient fathers emphasize the close intimacy of Mark with
Peter, and call his Gospel the Gospel of Peter.^951
The Gospel.
This tradition is confirmed by the book: it is derived from the apostolic preaching of Peter,
but is the briefest and so far the least complete of all the Gospels, yet replete with significant details.
It reflects the sanguine and impulsive temperament, rapid movement, and vigorous action of Peter.
In this respect its favorite particle "straightway" is exceedingly characteristic. The break-down of
Mark in Pamphylia, which provoked the censure of Paul, has a parallel in the denial and inconsistency
of Peter; but, like him, he soon rallied, was ready to accompany Paul on his next mission, and
persevered faithfully to the end.
He betrays, by omissions and additions, the direct influence of Peter. He informs us that
the house of Peter was "the house of Simon and Andrew" (Mark 1:29). He begins the public ministry
of Christ with the calling of these two brothers (1:16) and ends the undoubted part of the Gospel
with a message to Peter (16:7), and the supplement almost in the very words of Peter.^952 He tells
us that Peter on the Mount of Transfiguration, when he proposed to erect three tabernacles, "knew
not what to say" (9:6). He gives the most minute account of Peter’s denial, and—alone among the
Evangelists—records the fact that he warmed himself "in the light" of the fire so that he could be
distinctly seen (14:54), and that the cock crew twice, giving him a second warning (14:72). No one(^949) The Latin was provincial, the Greek universal in the Roman empire. Cicero (Pro Arch., 10): "Graeca leguntur in omnibus
fere gentibus; Latina suis finibus, exiguis sane, continentur." The tradition that Mark wrote his Gospel first in Latin is too late
to deserve any credit. Baronius defends it in the interest of the Vulgate, and puts the composition back to the year 45. The
supposed Latin autograph of Mark’s Gospel at Venice is a fragment of the Vulgate.
(^950) Justin Martyr (Dial.c. Tryph., c. 106) actually quotes from the "Memoirs (ἀπομνεμονεύματα) of Peter" the designation of
the sons of Zebedee, "Boanerges" or "Sons of Thunder;" but he evidently refers to the written Gospel of Mark, who alone
mentions this fact, Mark 3:17.
(^951) See the testimonies of Jerome, Eusebius, Origen, Tertullian, Clement of Alexandria, Irenaeus, Justin Martyr, and Papias,
well presented in Kirchhofer (ed. Charteris) on Canonicity, pp. 141-150, and in Morison’s Com., pp. xx-xxxiv
(^952) Mark 16:19: "The Lord Jesus ... was received up into heaven, and sat down at the right hand of God;" comp. 1 Pet, 3:22:
"who is on the right hand of God, having gone into heaven."
A.D. 1-100.