Who was John Mark in the Bible?

A disciple described as 'JOHN, whose surname was Mark,' and as 'sister's son to Barnabas.' When Peter was miraculously delivered from prison he resorted to the house of Mary, who was Mark's mother. Peter may have been the means of his conversion, for he calls him his 'son.' 1 Peter 5:13. He accompanied Paul and Barnabas on their first missionary journey, but left them at Perga. When the second journey was proposed, Paul did not think it right to take Mark with them; but on Barnabas pressing this, they separated, and Barnabas took Mark with him and sailed to Cyprus. Acts 12:12, 25; Acts 13:5, 13; Acts 15:37, 39. Paul and Mark were afterwards reconciled; he was with Paul at Rome and was commended to the Colossians. Col. 4:10; Philemon 24. He was with Peter at Babylon, and when Paul was a second time a prisoner at Rome, he asked for Mark, saying he was serviceable for the ministry. 2 Tim. 4:11. Doubtless this Mark was God's instrument in writing the Gospel bearing his name.

Only one man in the New Testament bears the name of Mark. Since the 2nd century the Gospel according to Mark has been attributed to him. This Mark who was properly called John (and 'surnamed' Mark) was the son of a certain Mary who owned a house in Jerusalem (Acts 12:12). This is the house where Peter went to when he was freed from prison. John Mark was also a nephew (or cousin) of Barnabas, who at times was a companion of the Apostle Paul (Col. 4:10). Paul and Barnabas took John Mark with them as a servant during their first mission journey (Acts 12:25; 13:5). But Mark, probably still a young man, departed from them in Perga and returned to Jerusalem (Acts 13:13). When Barnabas wanted to take his relative with him for the second journey, Paul did not want to take him. This caused a separation (Acts 15:37-39). Only about 12 years later Mark's name reappears in the letters to the Colossians and to Philemon (Col. 4:10; Philemon 24). We find him now in Rome - with the arrested Paul. In the Second Epistle to Timothy, shortly before his death, Paul asks Timothy to bring Mark with him who now was a useful servant (2 Tim. 4:11). Mark is also mentioned in 1 Peter 5:13. Here Peter calls him his son. This is probably to indicate the close spiritual relationship with Mark.

It was not only Paul who was very close to Mark but also Peter. According to very old traditions Mark is supposed to have written his gospel based on sermons and communications which Peter gave in Rome for the believers there. Up to the very day this thesis is partially based on the usage of divers Latin words, the habit to explain Jewish terms, the rare references to Old Testament passages and the poignant and lively style. To rightly divide this gospel, however, it is not necessary to know these traditions. Instead, the profound occupation with the contents and structure of this Bible book - inspired by the Holy Spirit - is essential.

Mark (Marcus) was a common Roman praenomen. His Jewish name was John.1 He was converted through Peter (1 Peter 5:13; cf. Acts 12:12).2 At the very outset of his Christian course Barnabas (his relation) and Paul took him with them on their missionary travels (Acts 12:25, Acts 13:5). John Mark had that light idea of the responsibility of Christian service which is so common: he thought he could take up and put down God's work as he liked, and he left the two leaders to go on with the work by themselves, whilst he went off home again (Acts 13:13, Acts 15:36; cf. Acts 4:36). Then we lose sight of him for six or seven years, which, for all we know, may have been so much lost time; and after that he becomes the passive cause of an exceedingly unfortunate dispute. Paul and Barnabas arrange a further mission, and Barnabas "determines" to take his relation again with them, while Paul "thought not good" to take one who had already deserted his post. This gave rise to so sharp a contention that the two veterans separated. … Most of us, perhaps, would have thought it best to leave Mark alone after that; and it comes as quite a surprise that we find him finally charged with the high honour of writing one of the four Gospels. Not only does Peter take him in hand with that affectionate care which we should expect from one of his nature, but Paul, who had such a disparaging judgment of him in former times, is able to recognise and acknowledge the value of Mark's subsequent service. He mentions him as being one of his five fellow-workers who were "a comfort" to him (Col. 4:11; cf. Philemon 24) in Rome about A.D. 64, and two years subsequently he tells Timothy to "take Mark and bring him with thee, for he is profitable to me for the ministry" (2 Tim. 4:11). Bible Treasury, vol. xx., p. 28 ff.

Were we to give even the gist of theories on the Gospel of Mark and how it was written, we would have to fill many pages. That is needless and even unprofitable. The chosen instrument to write this Gospel in which the Lord Jesus Christ is so beautifully pictured as the Servant of God on earth, was not an Apostle, but himself a servant. We find his name mentioned for the first time in Acts 12:12-25. His full name was John Mark and his mother's name Mary. In Acts 13:5, 13 he is called by the first name John, while in 15:39 we read of him as Mark. He accompanied Barnabas and Paul on their first missionary journey as a helper. We read nowhere that he addressed a single gathering. When they reached Perga he left the Apostles and returned to Jerusalem (Acts 13:13). The reason of this abrupt departure was failure on Mark's side. He did not want to work and had become unprofitable (Acts 15:38, compare with 2 Timothy 4:11). On account of his failure Paul and Barnabas had a falling out and separated from each other. Paul refused him as a companion on the second journey, but Barnabas wanted to take him again (Acts 15:37-40). He went with Barnabas to Cyprus (Acts 15:39). The Holy Spirit has nothing to report of this journey. A period of unprofitableness followed for John Mark till he was restored to service. That such was the case we learn from Colossians 4:10; Philemon 24; 2 Tim. 4:11. He had become Paul's fellow laborer. This personal history of John Mark is of blessed encouragement. He who had such an humble place as a servant of the two mighty men of God and who even failed in that, when restored became the divinely chosen and inspired instrument to pen the perfect Servant's path down here. Have we failed as servants? Let us go and tell Him all about it. He will have better service for us.

Tradition linked him with Peter and makes him a Bishop in Alexandria. There is no truth in it. All we know is that he was led to Christ by the Apostle Peter and was with him in Babylon (1 Peter 5:13).

John Mark was nearly related to Barnabas — "his sister's son." (Col. 4:10) His mother was a certain Mary who dwelt at Jerusalem, and whose house seems to have been a meeting place for the apostles and first Christians. When Peter was delivered from prison, he went straight to "the house of Mary the mother of John whose surname was Mark." (Acts 12) It is supposed that on this occasion he was converted through Peter's means, for he afterwards speaks of him as "Marcus my son." (1 Peter 5:13)

From these notices we learn, that he was neither an apostle nor one of the seventy — that he had not companied with the blessed Lord during His public ministry. But we may suppose he was anxious to work for Christ, and so joined Barnabas and Saul, though it afterwards appeared that his faith was not equal to the hardships of a missionary life. "Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem." (Acts 13:13) Mark is supposed to have written his Gospel about A.D. 63.

The name Mark (Marcus) was merely a common Roman praenomen, like Caius or Publius; his Jewish name was John, and he was the nephew of Barnabas, and the son of that Mary at whose house the prayer-meetings were held (Acts 12.) — a house of such gracious christian hospitality that it was thither Peter first turned his steps when escaped from prison. This seemed to promise well. "La prédestination de l'enfant," says Lamartine, "c'est la maison on il est né." Not quite so, perhaps, but still we read, "Hezekiah … his mother's name was Abi, the daughter of Zachariah. And he did that which was right in the sight of the Lord"; "Amaziah the son of Joash … his mother's name was Jehoaddan of Jerusalem, and he did that which was right in the sight of the Lord." Of a truth John Mark started from a good home. He was converted through Peter (1 Peter 5:13.) who seemed to enjoy a special welcome in the house. I wonder who that damsel Rhoda was who could not open the gate for gladness when she heard Peter's voice without, possibly Mark's sister: and at the very outset of his christian course, Barnabas and Paul took him with them on their missionary travels. He was Barnabas's relation and his cousin, the bishop, thought himself justified in bestowing his patronage on such a promising young "curate." Thus early did nepotism enter the church: simony had already knocked at the door by the hand of Simon Magus, but had not yet been admitted.

This piece of patronage was not eminently successful. The "living" was poor; the income extremely precarious; probably they received more blows than shekels at any time. The two older men were more seasoned, and did not much mind; but the youth was discouraged. He anticipated the advice of the old French diplomat who broke his own injunction against the use of "superlatives" that he might enforce this axiom, "Surtout, pas trop de zèle." John Mark had as yet only that light idea of the responsibility of christian service which unfortunately is so common: he thought he could take up and put down God's work as he liked, and he left the two leaders to go on with the work by themselves whilst he went off home again. (Acts 15:39.)

Then we lose sight of him for six or seven years, which for all we know may have been so much lost time: and after that he becomes the passive cause of an exceedingly unfortunate dispute. Paul and Barnabas — Paul is now taking the lead — arrange a further mission and Barnabas "determines" to take his nephew again with them, whilst Paul "thought not good" to take one who had already deserted his post. This gave rise to "so sharp" "a contention" that the two veterans separate; and Paul goes on with his purposed work, whilst Barnabas takes Mark and goes to Cyprus (his home); and again years elapse before we hear anything further of him.

Here again, Mark was seriously to blame, for if he had said that he would not go under any circumstances when he saw the chief apostle objected to taking him, and saw that the matter caused strife, Barnabas could not have prolonged the dispute. However much we may be consoled by the thought that good was brought out of the evil, the quarrel between the two leaders remains an immense calamity.

"John whose surname was Mark" (Acts 12:12). This is our introduction, to him who is numbered amongst the Evangelists. Of his family we only know that his mother was called Mary, and that he was related to Barnabas — probably his cousin (Col. 4:10), and not nephew, as the Authorized Version states.

Never naming himself, it is only from the Acts and from the Epistles that we know anything of his history. His original name was John and he was surnamed, for what reason is unknown, by the Latin name of Marcus, i.e., Mark. Such a practice was not uncommon; Simon, James, John, and Jude among the apostles had each of them an appellation given to them. Joseph, called Barsabas, was surnamed Justus (Acts 1:23). Joses was surnamed Barnabas by the apostles (4:36), and Saul of Tarsus bore the name of Paul. He is introduced as "Mark" by Luke; and his Jewish name, "John," gradually dropped out of use; it is not met with after Acts 15:37; henceforth he is only mentioned by his surname Mark (Col. 4:10; 2 Tim. 4:11; Philemon 24; 1 Peter 5:13).

Called "my son" by Peter (who, however, uses a term never applied by Paul to his children in the faith), it has been commonly supposed that he was one of Simon's converts, though when and where converted none can now say. In reading Mark's Gospel we cannot divest ourselves of the impression that he writes of many things as an eye-witness, thus leading his readers to conclude that he must often have been found in the company of the Lord, as He went about ministering amongst men.

Whose Surname was Mark

You remember on the night the angel brought Peter out of prison, in Acts 12, he went "to the house of Mary, the mother of John, whose surname was Mark." They were having a prayer meeting at Mary's house that night. It was a special prayer meeting for Peter; and the Lord heard and answered, even as they prayed. But I am afraid they had not a great deal of faith, (they were perhaps rather like some of us today), for when Peter came and knocked at the door, and Rhoda (the girl who answered the knock) told them that Peter stood at the gate, they would not believe her, and told her she was mad. When she insisted it was so, they said: "It is his angel," (or, his spirit).

Mark was a cousin of Barnabas. (Col. 4:10, New Translation). From Babylon, Peter writes of him as "my son." (1 Peter 5:13). With an earnest Christian Mother and Cousin, the saints meeting in his Mother's house; and being so closely linked with Peter, knowing him perhaps from childhood, Mark must have had strong influences from the time he was quite young to follow the Lord. Some have thought he was the "young man" with the cloth cast about his naked body who followed the Lord to the Garden. You remember when "the young men laid hold on him … he left the linen cloth, and fled from them naked." (Mark 14:51-52). Only Mark tells us of this incident: but we have no certainty that it was he.

Mark was an unfaithful servant during his youth. And yet the Lord gave him the task to write on his life as the faithful Servant of God.

It is Mark only who tells us of the young man who followed the Lord Jesus when He was arrested and who fled naked from them when they laid hold on him (chap. 14:51-52). Based on an old tradition it is assumed that this young man was Mark himself.

THE WRITER of this Gospel was that "John, whose surname was Mark," (Acts 15:37), who failed in his service when with Paul and Barnabas on their first missionary journey, and who afterwards became a bone of contention between them. He first failed himself, and then became the occasion of further failure with others greater than himself. This was a sorry beginning to his story, but eventually he was so truly restored that he became serviceable to the Lord in the exalted work of writing the Gospel which presents the Lord Jesus as the perfect Servant of Jehovah, the true Prophet of the Lord.