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It is well known that the Gospel of Mark contains numerous geographical errors. This is summed up in Kummel’s classic, Introduction to the New Testament:
[T]he considerations against this assumption [that John Mark, companion of Peter, wrote the gospel of Mark] carry weight. The author obviously has no personal knowledge of Palestinian geography, as the numerous geographical errors show. He writes for Gentile Christians, with sharp polemic against the unbelieving Jews. He does not know the account of the death of the Baptist (6:17 ff) contradicts Palestinian customs. Could a Jewish Christian from Jerusalem miss the fact that 6:35 ff and 8:1 ff are two variants of the same feeding story? The tradition that Mk was written by John Mark is therefore scarcely reliable. The reference to I Pet 5:13 (“The elect of Babylon and my son Mark also greets you”) does not account for the tradition, but only the subsequent linking up of the author of Mk with the preaching of Peter. Accordingly, the author of Mk is unknown to us.1
In fact, one of the reasons why many scholars doubt that the anonymous author of Mark was a Jewish individual and a native of Palestine is precisely due to the presence of a number of geographical errors, mistakes and confusions in this gospel. If the author was a native of Palestine and a Jew, then how was he so ignorant regarding the region’s geography?
Essentially, the arguments against John Mark, a Jewish resident of Jerusalem and later the companion of Paul and also of Peter, writing this Gospel are that he does not appear to be familiar with the geography of Palestine in the first century (Mark 7:31; 11:1) or with Jewish customs, overgeneralizes about the Jews (7:3-4), from whom he seems to distance himself, and does not reflect the theology of either Paul or Peter as a companion might (Phlm 23; cf. Col. 4:10; 2 Tim 4:11).2
To give an example, we read in the gospel according to Mark the following account:
“As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt there which no one has ever ridden. Untie it and bring it here. If anyone asks you,’Why are you doing this?’ tell him, ‘The lord needs it and will send it back shortly.'” They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, “What are you doing, untying the colt?” They answered that Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks on it, he sat on it. Many people spread their cloaks on the road, while others spread branches they had out in the fields. Those who went ahead and those who followed shouted, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming of the kingdom of our father David! Hosanna in the highest!” Jesus entered Jerusalem and went to the temple. He looked around at everything, but since it was already late he went out to Bethany with the twelve.” (Mark 11:1-11)
In Mark 10:46 however, we read that Jesus was in Jericho. The sentence above shows that Jesus and his group were travelling from Jericho to Jerusalem via Bethphage and then Bethany. This, however, is quite impossible. Bethany is further away from Jerusalem than Bethphage is. The Biblical theologian, D.E. Nineham, comments:
The geographical details make an impression of awkwardness, especially as Bethphage and Bethany are given in reverse order to that in which travellers from Jericho would reach them…and we must therefore assume that St Mark did not know the relative positions of the two villages on the Jericho road…3
The missionaries would obviously deny the above glaring error in Mark with their multiferous explanations. However the author of Matthew fully realised that Mark, who was supposedly “inspired”, had made a gross factual error. Matthew, who copied Mark changed this passage to remove the error:
“When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives…” (Matthew 21:1)
Note that Matthew had removed the reference to Bethany completely from Mark’s account. Again the most likely explanation is that Matthew noticed Mark’s error and tried to correct it. As Randel Helms informs us:
Mark writes on the basis of a vague knowledge of Judaean geography, not knowing that one approaching Jerusalem from the east on the road from Jericho would reach first Bethany and then Bethphage, not the reverse order he indicates. However, the important location is the Mount of Olives; typology, not history, is at work here. The typological fiction continues on the basis of Zech. 9:9 LXX:
‘Rejoice greatly, O daughter of Sion; proclaim it aloud, O daughter of Jerusalem; behold, the king is coming to thee, just and a Saviour [sozon, “saving”]; he is meek and riding on an ass, and a young foal [polon neon, a “new (unridden) foal”].’
It is only with this passage that we can understand why Mark has Jesus specify that his diciples obtain a “colt [polon] which no one has yet ridden” (Mark 11:2). Mark ignores the danger and unlikelihood of riding on an unbroken, untrained animal, assuming its miraculous tractability; typology rather than history is operative here.4
Who is correct, Matthew or Mark? Was Mark “inspired” or was Matthew “inspired” as far as the above passage is concerned?
Bruce M. Metzger makes mention of several internal and geographical errors within the New Testament in which later scribes attempted to clear away:
A few scribes attempted to harmonize the Johannine account of the chronology of the Passion with that in Mark by changing ‘sixth hour’ of John xix. 14 to ‘third hour’ (which appears in Mark xv. 25). At John i. 28 Origen 1 altered in order to remove what he regarded as a geographical difficulty, and this reading is extant today in MSS. 33 69 and many others, including those which lie behind the King James version. The statement in Mark viii. 31, that ‘the Son of man must suffer many things…and be killed and aftee: three days rise again’, seems to involve a chronological difficulty, and some copyists changed the phrase to the more familiar expression, ‘on the third day’ . The author of the Epistle to the Hebrews places the golden altar of incense in the Holy of Holies (Heb. ix. 4), which is contrary to the Old Testament description of the Tabernacle (Exod. xxx. 1-6). The scribe of codex Vaticanus and the translator of the Ethiopic version correct the account by transferring the words to ix. 2, where the furniture of the Holy Place is itemized.5
Another Christian scholar, Raymond E. Brown, notes the inability of the author of Mark to identify the geographical places in ancient Palestine. He says:
That the author of this Greek Gospel was John Mark, a (presumably Aramaic-speaking) Jew of Jerusalem who had early become a Christian, is hard to reconcile with the impression that it does not seem to be a translation from Aramaic,82 that it seems to depend on traditions (and perhaps already shaped sources) receieved in Greek, and that it seems confused about Palestinian geography83 (The attempt to claim that Mark used geography theologically and therefore did not bother about accuracy seems strained).6
In footnote 83, Brown had in fact revealed another instance of the gospel author’s unfamiliarity with ancient Palestine geography. He states that:
83 Mark 5:1, 13 betrays confusion about the distance of Gerasa from the sea of Galilee (n. 17 above). Mark 7:31 describes a journey from Tyre through Sidon to the Sea of Galilee in the midst of the Decapolis. In fact one goes SE from Tyre to the Sea of Galilee; Sidon is N for Tyre, and the description of the Sea of Galilee in the midst of the Decapolis is awkward. That a boat headed for Bethsaida (NE side of the Sea of Galilee) arrives at Gennesaret (NW side: 6:45,53) may also signal confusion. No one has been able to locate the Dalmanutha of 8:10, and it may be a corruption of Magdala.7
Though Brown attempts to explain away these geographical errors by stating that “one must admit that sometimes even natives of a place are not very clear about geography”8, he does not deny their presence in the text. In another footnote, he states that:
Many other examples of improbable reconciliations could be offered. Since Matt has a Sermon on the Mount and Luke has a similar Sermon on the Plain (Matt 5:1; Luke 6:7), there must have been a plain on the side of the mountain. Since Matt has the Lord’s Prayer taught in that sermon and Luke has it later on the road to Jerusalem (Matt 6:9-13; Luke 11:2-4), the disciples must have forgotten it, causing Jesus to repeat it. Mark 10:46 places the healing of the blind man after Jesus left Jericho, while Luke 18:35; 19:1 places it before Jesus entered Jericho. Perhaps Jesus was leaving the site of the OT Jericho and entering the site of the NT Jericho!9
Furthermore, the Gospel according to Luke, another anonymous gospel, also contains a number of geographical errors that have led scholars to the conclusion that its author was not from Palestine. Brown comments:
What happens when Jesus goes to a deserted place (Luke 4:24-44) exhibits typical Lucan universalizing, since the people rather than Simon and his companions come to seek out Jesus. Compared to Mark 1:39, which has Jesus going through the synagogues of all Galilee, Luke 4:44 localizes the synagogues in Judea. That may illustrate the vagueness of Luke’s ideas of Palestinian geography, since in the next verse (5:1) Jesus is still in Galilee, at the Lake. Or does Luke’s Judea simply mean “the country of the Jews”?10
Brown presents another example of Luke’s confusion with Palestinian geography:
3. Last Stage of Journey till Arrival in Jerusalem (17:11-19:27). This begins with the uniquely Lucan cleansing of the ten lepers, including the thankful Samaritan (17:11-19). Jesus has been travelling toward Jerusalem since 9:51, and in 9:52 his messengers entered a Samaritan village. That at this point in the story he is still passing between Samaria and Galilee tells us that the journey is an artificual framework (and also that Luke may not have had a precise idea of Palestinian geography).11
G. A. Wells in his The Historical Evidence for Jesus makes mentions a number of geographical errors within the gospel according to Mark together with quoting other Biblical scholars admiting the presence of these errors and confusions in this gospel:
Mark makes serious mistakes in his geographical references to Palestine. He knows the Galilean place names and the general relative positions of the localities, but not specific details. Hence he “represents Jesus as travelling back and forth in Galilee and adjacent territories in a puzzling fashion” (Kee, 117, pp 102 – 3). To go (as Jesus is said to in Mk. 7:31) from the territory of Tyre by way of Sidon to the Sea of Galilee “is like travelling from Cornwall to London via Manchester” (Anderson, 2, p 192). Again, Mark’s “references to movements across the Sea of Galilee are impossible to trace sequentially. Mention of specific location near the sea are either unknown sites, such as Dalmanutha (8:10), or are patently inaccurate, as in the designation of the eastern shore of the lake as the country of the Gerasenes (5:1)” (Kee, loc cit). Gerasa is more than thirty miles souteast of the lake, too far away for the setting of the story which demands a city in its vincinity, with a precipitous slope down to the water. Probably all that concerned Mark, collecting and adapting pre-existing stories about Jesus, was that the lake and its surrounding territories, some Jewish and some mainly Gentile, was an ideal setting for journey’s of Jesus and his disciples, showing how both Jews and Gentiles responded to him with faith. That place names in Mark caused perplexity among early readers is shown by the wide range of variants in the textual tradition where names occur in the gospel. Perplexity is also evidenced by Matthew, who changed Mark’s Gerasenes to Gadarenes (Mt. 8:28), Gadara being a well-known spa only eight miles from the lake.12
Michael T. Griffith makes note of this confusion between Gerasenes and Gadarenes, and says that:
According to most modern versions of the Bible, Mark 5:1 refers to the Sea of Galilee’s eastern shore as the country of the Gerasene:
“They [Christ and the disciples] came to the other side of the sea, to the country of the Gerasenes” (RSV; so also the NIV and the New American Bible).
This translation is based on the fact that the best and oldest manuscripts for this verse all read “the country of the Gerasenes.” However, the Sea of Galilee’s eastern shore cannot qualify as the land of the Gerasenes because Gerasa (modern Jerash) is more than thirty miles to the southeast. In addition, the account which follows verse 1 requires a nearby city with a steep slope leading down to the Sea of Galilee. This could not possibly be Gerasa. Gerasa is simply too far away, and there is no slope running all the way from that site to the Sea of Galilee.
In the KJV, Mark 5:1 reads, “the country of the Gadarenes,” but this is based on inferior readings from the Greek texts. As mentioned above, the best and oldest manuscripts read “the country of the Gerasenes.” In any event, Gadara, though closer than Gerasa, is still too far away to fit, since it is located about six miles southeast of the Sea of Galilee.
According to the KJV rendering of Matthew 8:28, the region in question is named “the country of the Gergesenes.” This reading is based on inferior manuscript evidence and represents a scribal addition by later copyists (Metzger 1971:23-24). The best textual evidence for Matthew 8:28 reads “the country of the Gadarenes,” which is how it appears in the better modern translations of Matthew. Again, though, Gadara is too far away from the Sea of Galilee. To add to the confusion, Luke 8:26 follows the geography attributed to Mark. Although the KJV reads “the country of the Gadarenes,” this is another case of this version’s reliance on inferior textual evidence. The better modern translations read “Gerasenes.”
Lindsey Pherigo sums up the situation with regard to Mark 5:1:
The general location [of the events spoken of in Mark 5] is reported [in vs. 1] to be the E shore of the Sea of Galilee but the exact location is reported in different ways. The oldest and best manuscripts have Gerasa, but this is too far from the Sea of Galilee to fit well. Matt. changes this to Gadara (“the country of the Gadarenes,” 8:28), but this, though nearer, is still too far from the water. Later copyists change both to “Gergesa,” which may correspond to some ruins on the E side of the sea. It remains a problem.13
We have thus shown that the scribes of the New Testament were certainly aware of the presence of errors, in this case geographical errors, within the New Testament text. That is why they had proceeded to clear up whatever obvious errors that recur within their texts. Many of such errors were thus “corrected” over the passage of time whereas others that escape “correction” are vehemently defended by current-day missionaries with the preference to use a number of highly-imaginative mental gymnastics.
And only God knows best!
- Kummel, Introduction to the New Testament, p. 97 [⤺]
- Lee Martin Mc Donald and Stanley E. Porter, Early Christianity and its Sacred Literature, (Nov 2000, Hendrickson Publishers, Inc.), p. 286 [⤺]
- Nineham, Saint Mark (Westminster John Knox Press, 1978), pp. 294-295 [⤺]
- Randel Helms, Gospel Fictions, p. 103 [⤺]
- Bruce M. Metzger, The Text of the New Testament. Its Transmission, Corruption, and Restoration (Third Enlarged Edition, 1992, Oxford University Press), pp. 199-200 [⤺]
- Raymond E. Brown, S.S., An Introduction To The New Testament, The Anchor Bible Reference Library (Doubleday, 1997) pp. 159-160 [⤺]
- ibid., p. 160 [⤺]
- ibid. [⤺]
- ibid., pp. 109-110 [⤺]
- ibid., pp. 238 [⤺]
- ibid., p. 251 [⤺]
- G. A. Wells, The Historical Evidence for Jesus (Prometheus Books, 1982), p. 230 [⤺]
- Michael T. Griffith, Is The Bible Inerrant And Complete? (1994) [Online Document] [⤺]