@Pinochet73,
Who wrote the Gospels, Jews or Gentiles? No one knows, though scholars, on the basis of internal evidence, will venture various "ethnic" identifications. Though I was uncertain, in From Jesus to Christ I worked with an operating assumption that at least Mark and Luke were Gentiles. The author of Matthew is universally regarded as Jewish; for the last thirty or so years, especially after the influential work of Louis Martyn4, so also the author of John. Arguments for Luke can go either way, and second-century ecclesiastical tradition holds that the author was a gentile companion of Paul?s. The author?s fluency with the Septuagint, however, combined with the probable date of composition (late first century) incline me now to suppose that he, too, was a Jew: The Bible was a bulky collection of books ? scrolls, actually ? that would not have been circulating or easily accessible outside of a synagogue context in this early period.
What about Mark? Again, any answer is speculative. Ancient church tradition identifies the author as a Gentile, a companion of Peter?s in Rome. Many modern scholars likewise identify him as Gentile: he demonstrates little of the familiarity with Jewish traditions and scriptures that Luke and Matthew so conspicuously display, nor does he evince close (if hostile) relations with local synagogue communities in the way that John does. On this I have changed my mind: I had said that Mark was a Gentile; I now think that he, too, was a Jew. If Mark were a Jew, one colleague has observed to me, he was an extremely ignorant one. True. Ignorance of course is no respecter of persons or ethnic groups, and not everyone in the early movement could have Paul?s education. But the very early date of the Gospel?s composition (some time, I still think, shortly post-70), its scriptural underpinnings (evident especially in the Passion narrative), and the stimulus to compose given (again, I still think) by the Temple?s recent destruction all incline me to suspect that its author, too, was Jewish.
Why does it matter? In part, because the implied social and religious location of the author gives us a jumping-off point for speculations about his community -- whether it, too, were Jewish, Gentile, or some mix ? and thus for speculations on what they might have understood when hearing the Gospel. And such considerations can help when evaluating recent arguments made by some scholars that Jesus rejected and taught against the biblical laws of purity. A Jewish audience, for example, would have a more concrete understanding of Mark?s Jesus? command to the cured leper to "go, show yourself to the priest, and offer for your cleansing what Moses commanded" (Mk 1:44): the order would evoke for them the rituals of purification prescribed in Leviticus 145, and would also conjure the (now destroyed) Temple in Jerusalem, where such offerings had been made.
these paragraghs are in too much detail, i can't just highlight specific things, one paragragh introduces the next. here is an exerpt tho.