Name
John Mark is referred to as such because he went by both the name John and Mark. John (Ioannes) represents his Jewish name and Mark (Markos) his Roman name. Why the latter was assumed we do not know. Perhaps the aorist participle in Acts 12:25 was intended to intimate that it dated from the time when, in company with Barnabas and Saul, he turned to service in the great Gentile city of Antioch. Possibly it was the badge of Roman citizenship, as in the case of Paul. The standing of the family would be quite consistent with such a supposition.
Early Life of John Mark
Mark’s mother’s name was Mary (Acts 12:12). The home is spoken about as hers. The father was most likely dead by this time. The description of the house (with its large room and porch) and the mention of the Greek slave, suggest a family with wealth. They were probably among the many zealous Jews who, having become rich in the great world outside, retired to Jerusalem, the center of their nation and faith. Mark was “cousin” to Barnabas of Cyprus (Colossians 4:10) who also seems to have been a man of means (Acts 4:36). Possibly Cyprus was also Mark’s former home.
John Mark’s Ministry
When first mentioned, Mark and his mother are already Christians (44 AD). He had been converted through Peter’s personal influence (1 Peter 5:13) and had already won a large place in the esteem of the brethren, as is shown by him being chosen to accompany Barnabas and Saul to Antioch, later. Mark’s home was a resort for Christians, so Mark had every opportunity to become acquainted with other leaders such as James, John, and James the brother of Christ. It was perhaps from the latter James that he learned about the incident of Mark 3:21 which Peter would be less likely to mention.
His friendship with Barnabas, knowledge of Christian history and teaching, and proved efficiency account for why he was taken along on the first missionary journey as a “minister” (huperetes) to Barnabas and Saul (Acts 13:5). Exactly what that term implies is unclear. Chase (HDB) conjectures the meaning to be that he had been huperetes, “attendant” or chazzan in the synagogue (compare Luke 4:20), and was known as such an official. Wright (English translation, February, 1910) suggests that he was to render in newly founded churches a teaching service similar to that of the synagogue chazzan. Hackett thought that the kai of this verse implies that he was to be doing the same kind of work as Barnabas and Saul and so to be their “helper” in preaching and teaching. The more common view has been (Meyer, Swete, et al.) that he was to perform “personal service not evangelistic,” “official service but not of the menial kind”–to be a sort of business agent. The view that he was to be a teacher, a catechist for converts, seems to fit best all the facts.
Why did he turn back from the work (Acts 13:13)? Not because of homesickness, anxiety for his mother’s safety, home duties, the desire to rejoin Peter, or fear of the perils incident to the journey, but rather because he objected to the offer of salvation to the Gentiles on the condition of faith alone. There are hints that Mark’s family, like Paul’s, were Hebrews of the Hebrews, and it is not without significance that in both verses (Acts 13:5,13) he is given only his Hebrew name. The terms of Paul’s complaint are very strong (Acts 15:38), and we know that nothing stirred Paul’s feelings more deeply than this very question. The explanation of it all may be found in what happened at Paphos when the Roman Sergius Paulus became a believer. At that time Paul (the change of name is here noted by Luke) stepped to the front, and henceforth, with the exception of 15:12,25, where naturally enough the old order is maintained, Luke speaks of Paul and Barnabas, not Barnabas and Saul. We must remember that, at that time, Paul stood almost alone in his conviction. Barnabas, even later than that, had misgivings (Galatians 2:13). Perhaps, too, Mark was less able than Barnabas himself to see the latter take second place.
We hear nothing more about Mark until the beginning of the second missionary journey two years later, when Paul’s unwillingness to take him with them led to the rupture between Paul and Barnabas and to the mission of Barnabas and Mark to Cyprus (Acts 15:39). Here he is called Mark, and in that quiet way, Luke may indicate his own conviction that Mark’s mind had changed on the great question, as truly his willingness to accompany Paul might suggest. He clearly had learned from the discussions in the council at Jerusalem and from subsequent events at Antioch.
About 11 years elapse before we hear about him again (Colossians 4:10; Philemon 1:24). When we do, he is at Rome with Paul. The breach is healed and he is now one of the faithful few among Jewish Christians who stand by Paul. He is Paul’s honored “fellowworker” and a great “comfort” to him.
The Colossian passage may imply a contemplated visit by Mark to Asia Minor. It may be that it was carried out, that he met Peter and went with him to Babylon. In 1 Peter 5:13 the apostle sends Mark’s greeting along with that of the church in Babylon. From there Mark returns to Asia Minor, and in 2 Timothy 4:11 Paul asks Timothy, who is at Ephesus, to come to him, pick up Mark by the way, and bring him along. In that connection Paul pays Mark his final tribute; he is “useful for ministering” (euchrestos eis diakonian), so useful that his ministry is a joy to the veteran’s heart.
The Writings of John Mark
The most important and reliable tradition about John Mark is that he was the close attendant and interpreter of Peter and was the one who has given us the account of Peter’s teaching in the Gospel that bears his name, The Gospel of Mark. It is believed that John Mark wrote down Peter’s teaching as he preached and recreated a the narrative of the life of Christ from his notes.