According to the earliest tradition of Papias, Origen, and Tertullian, this source was Peter, with whom Mark was closely associated.a Did not Peter call him “my son”? (1 Pet. 5:13) Peter was an eyewitness of practically all that Mark recorded, so he could have learned from Peter many descriptive points that are lacking in the other Gospels. For example, Mark speaks of “the hired men” that worked for Zebedee, the leper entreating Jesus “on bended knee,” the demonized man “slashing himself with stones,” and Jesus’ giving his prophecy about the ‘coming of the Son of man with great power and glory’ while he was sitting on the Mount of Olives “with the temple in view.”​—Mark 1:20, 40; 5:5; 13:3, 26.

7. What distinguishes Mark’s Gospel from that of Matthew?

⁷ Although Mark had access to the Gospel of Matthew and his record contains only 7 percent that is not contained in the other Gospels, it would be a mistake to believe that Mark simply condensed Matthew’s Gospel and added a few special details. Whereas Matthew had portrayed Jesus as the promised Messiah and King, Mark now considers his life and works from another angle. He portrays Jesus as the miracle-working Son of God, the conquering Savior. Mark puts stress on the activities of Christ rather than on his sermons and teachings. Only a small proportion of the parables and one of Jesus’ longer discourses are reported, and the Sermon on the Mount is omitted. It is for this reason that Mark’s Gospel is shorter, though it contains just as much action as the others. At least 19 miracles are specifically referred to.

8. What features indicate Mark’s Gospel was evidently written for the Romans?

⁸ While Matthew wrote his Gospel for the Jews, Mark evidently wrote primarily for the Romans. How do we know this? The Law of Moses is mentioned only when reporting conversation that referred to it, and the genealogy of Jesus is left out. The gospel of Christ is represented as of universal importance. He makes explanatory comments on Jewish customs and teachings with which non-Jewish readers might be unfamiliar. (2:18; 7:3, 4; 14:12; 15:42) Aramaic expressions are translated. (3:17; 5:41; 7:11, 34; 14:36; 15:22, 34) He qualifies Palestinian geographic names and plant life with explanations. (1:5, 13; 11:13; 13:3) The value of Jewish coins is given in Roman money. (12:42, footnote) He uses more Latin words than the other Gospel writers, examples being speculator (body guardsman), praetorium (governor’s palace), and centurio (army officer).​—6:27; 15:16, 39.