Aldridge Parish Church - House Group Studies and resources
MARK, JOHN
New Testament references (printer friendly)
The first
reference to Mark in the NT appears in the account of Peter’s miraculous rescue
from Herod Agrippa’s prison in Jerusalem (c. AD 44; Acts 12:6—i 1)After
his release Peter made his way ‘to the house of Mary, the mother of John whose
other name was Mark’ (v. 12). Like other Jews of this era (such as Saul,
also called Paul, Acts 13:9), John Mark had both a Hebrew name (John,
meaning ‘God is gracious’) and a Roman name (Mark, meaning ‘large hammer’). The
fact that his father is not mentioned in connection with the family’s house
probably means he was dead. That Peter went to this house immediately after his
release suggests that it was a usual meeting place of the early church and a
house of considerable prominence.
Mark is next associated with Barnabas and Saul, who brought a
monetary gift from the church in Antioch for Judean Christians needing famine
relief (c. AD 46; Acts 11 :29—30). According to CoJ. 4:10,
Barnabas and Mark were cousins. Without further elaboration the account in Acts
reports that ‘Barnabas and Saul returned from Jerusalem when they had fulfilled
their mission, bringing with them John whose other name was Mark’ (Acts
12:25).
At Antioch another mission commenced for these three men. Barnabas and Saul were sent out by the church on a missionary journey (c. AD 47) that began in Cyprus, where Barnabas had lived (Acts 4:36). But they did not leave Mark behind in Antioch. ‘When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them’ (Acts 13:5). The word (‘to assist’) used to describe Mark’s role in the mission is used elsewhere by Luke of those who were ‘ministers of the word’ (Luke 1:2). The term is also applied to the Jewish synagogue assistant (Luke 4:20) whose work included the instruction of children. Though Mark may have been a general-purpose assistant to Barnabas and Saul, participation in some form of instruction was probably also an aspect of his contribution to the mission.
However, his involvement with this first missionary journey was apparently short-lived. After ministry in Cyprus the three sailed to Perga in Pamphylia (Acts 13:13). But there Mark decided to leave the venture. The reader of Acts is not informed of this departure until a return visit to all the churches founded on this first mission is proposed by Paul (Acts 15:36). Barnabas wanted to include Mark again ‘but Paul did not think it wise to take him because he had deserted them in Pamphylia, and had not continued with them in the work’ (v. 38). The dispute over this issue led to Paul parting with Barnabas and taking instead Silas as his partner on a second journey (c. AD 48; v. 40). Meanwhile ‘Barnabas took Mark and sailed for Cyprus’ (v. 39), the area in which Mark had previously served.
One might think that the firmness of Paul’s resolve to bar Mark’s participation in a second journey would spell the end of any future ministry together for them. But that proved not to be the case. Two letters written by Paul (c. AD 60—62), probably while awaiting trial in Rome after completing a third missionary journey, mention Mark in appreciative terms. In the letter to the Colossians Mark is described with other of Paul’s fellow workers as one who had been ‘a comfort to me’ (CoJ. 4:10—11). And in the letter to Philemon he is again described (with Luke and others) as Paul’s fellow worker (philem 24). Finally in the last canonical letter to his protégé Timothy (c. AD 64) he instructs him to ‘get Mark and bring him with you; because he is helpful to me in my ministry’ (2 Tim. 4:11).
The final reference to Mark in the NT occurs in a letter of Peter. Mark was first mentioned in connection with Peter’s release from prison in Jerusalem. Now Peter is in Rome (c. AD 64) and Mark is with him. The closeness of their relationship is indicated by Peter’s reference to Mark as ‘my son’ (1 Pet. 4:13).
According to Papias of Heirapolis (c. AD 130; cited by Eusebius, Ecclesiastical History 3.39.15), Mark continued to minister with Peter in Rome, serving as his ‘interpreter’ and as the compiler of his teaching about ‘the things said and done by the Lord’. This latter phrase is a summary description of Mark’s Gospel. Papias’ testimony serves to validate the usefulness and authority of Mark’s account for the early church.
Mark is also credited with the establishment of churches in Alexandria
(Eusebius, EH, 2.16.1). There he is said to have been martyred (The Paschal
Chronicle) with his remains subsequently carried to Venice and placed under the
Church of St Mark.
Characteristics of Mark’s Gospel and theology
Although each of the Gospels share a similar purpose in providing readers with an account of Jesus’ teaching and ministry, the individual writing the Gospel also brought to that task particular pastoral or theological concerns and points of view. In this respect the Gospel accounts are like painted portraits that not only interpret their subject but also reveal something about the person who composed them. Read with this in mind, some of the characteristics of Mark’s Gospel can be understood in light of the brief sketch of his life provided by the NT references to him (cited above).
The disciples’ failure
Although each of the Gospels in their own way relate the disciples’ struggle with understanding Jesus’ message and ministry, Mark’s portrait of the disciples’ repeated misunderstanding and failure is more sharply drawn than any other. He shows that the disciples routinely did not understand Jesus’ parables (Mark 4:13; 7:18), his prepositional statements (10:10), and his predictions about his impending death (9:10, 32). They failed to grasp the significance of his mighty deeds, like calming the sea (4:40—41) and walking on water (6:49—52), and ultimately forsook him in his hour of crisis (14:50).
Mark even ended his Gospel on a note of failure. The women who came to Jesus’ tomb found it empty and were told to ‘tell his disciples and Peter, “he is going ahead of you into Galilee” (Mark 16:7). But as Mark described it, ‘they said nothing to anyone, because they were afraid’ (v. 8). This strange ending prompted later copyists to provide a conclusion more in keeping with the other Gospels (i.e. vv. 9— 20), but Mark’s abrupt closing is consistent with the bleak portrayal of Jesus’ followers that characterize his presentation in this Gospel.
In part Mark’s theme serves as a salutary reminder that the purposes of God are carried out by fallible people. Mark himself had turned back from the first missionary journey and left Paul and Barnabas to continue the work Though no reason is given, Paul’s unwillingness to take him on a second journey suggests that he at least regarded Mark’s departure as inexcusable. Yet Paul’s subsequent references to him show that a reconciliation took place later and that he not only welcomed but requested Mark’s association in the work of the ministry.
The Kingdom’s advance
Mark summarized Jesus’ message at the beginning of his gospel, ‘The time has come. . . the kingdom of God is near. Repent and believe the good news!’ (Mark 1:15). As do the other Gospels, Mark shows that the Kingdom has both present and future aspects corresponding to its spiritual and universal dimensions. God’s salvation and sovereignty begin to be experienced by those who respond to the message of the gospel. Both the gospel and the Kingdom are compared to seed scattered over the earth (Mark 4:14, 26). Its beginning is hardly noticeable but its end is incomparably grand (4:30—32). The consummation is linked to the future coming of Jesus ‘with great power and glory’ (13:26) and the anticipation of fellowship with him in the Kingdom of God (14:25).
Mark was a witness to the early church’s small beginnings, from its birth in Jerusalem, even meeting in his family’s home, to the extension of the missionary enterprise that reached out into the extended Roman world. In later years as an associate of both Paul and Peter he could see the remarkable growth that resulted from a wide proclamation of the gospel. Yet he reminded his readers that this was Cod’s doing. When the disciples asked Jesus, ‘Who can be saved?’ (Mark 10:26), the answer is: ‘With man this is impossible, but not with God; all things are possible with God’ (v. 27).
Jesus’ self-sacrifice and vindication
Mark leaves his readers in no doubt about the main subject of his Gospel, by stating in the first line of his writing: ‘The beginning of the gospel about Jesus Christ, the Son of Cod’ (Mark 1:1). But he goes on in the course of the Gospel to how understanding the meaning of those ascriptions for Jesus differed dramatically from popular expectation. Many Jews looked forward to the coming of a Messiah who would deliver God’s people from their oppressors. The disciples shared this hope and struggled with Jesus’ statements that the mission God had called him to must lead to death (Mark 8:3 1; 9:31; 10:23). When Peter sought to dissuade him, Jesus told him, ‘You do not have in mind the things of God, but of men’ (8:33).
The pattern of Jesus’ life that Mark set before the disciples was summed up this way: ‘The Son of Man did not come to be served but to serve, and to give his life as a ransom for many’ (Mark 10:45). Jesus as the Son of God showed the vitality of that relationship by following the path of obedience that led to the cross. His submissive prayer to God was ‘Not what I will but what you will’ (14:36). Similarly disciples are called to take up their cross and follow him (8:34).
That this was the plan of God for Jesus is shown by the centurion’s confession at the cross: ‘Truly this man was the Son of God!’ (Mark 15:39). The account of the resurrection (16:1—B) becomes the basis for the promise of Jesus’ glorious return (8:38; 13:26; 14:62) and the vindication for the self-sacrificial life to which disciples are likewise called (10:28—29).
David Lowery in The Complete Who’s Who in the Bible Paul Gardner (Ed).
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Hero or Zero? John Mark (printer friendly)
Here are some initial Bible study thoughts: if you find them helpful do use them. I’ve put a lot of questions in so you can pick and choose between them but do make up your own questions – they will be more appropriate than mine. Enjoy!
Below are notes from Nigel on his sermon.
Mike.
Open It
1. What hobbies/sports have you once started but given up after getting quite good at them?
2. Is there someone you thought had "lost it" as a Christian but subsequently came up trumps?
Explore & Get It
3. What faith situation did John Mark have? (Acts 12:12)
4. Who was John Mark helping? (Acts 13:1-5)
5. What had Mark done? (Acts 15:36-41)
6. What did Paul suggest to Barnabas? (15:36)
7. What did Barnabas want to do? (15:37)
8. Do you think that this disagreement between Paul and Barnabas had more to do with (1) their characters (2) family ties or (3) Paul's conversion contrasted with John Mark's?
9. How do you think John Mark felt?
10. How did Paul's attitude to him change? (2 Tim 4:11; Col 4:11; Philemon 24)
11. Why do you think Paul and Barnabas's difference of opinion turned into such a deep division?
12. Mark was privileged to have friendships with Paul, Barnabas and Peter(1Pet5:13). Was he a hero or a zero?
13. How can God use the strengths and weaknesses of your personality to get His work done?
Apply It
14. What step can you take toward resolving an old disagreement with another Christian? When?
15. John Mark is a likely candidate as author of the Gospel of Mark. If so, despite his failure he still influences the church today. Who do you influence the most in your life?
The Story of John Mark – from Nigel Hopley
Acts 12 v25 When Barnabas & Saul had finished their mission in Jerusalem, they returned to Antioch, taking with them John, also called Mark.
Acts 13 vv4 & 5 The two of them, sent on their way (from Antioch) by the Holy Spirit, went down to Seleucia & sailed from there to Cyprus. When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John (Mark) was with them as their helper.
Acts 13 v13 From Paphos, Paul & his companions sailed to Perga in Pamphylia, where John (Mark) left them to return to Jerusalem Two years later ........
Acts 15 vv34-41 Paul & Barnabas remained in Antioch, where they & many others taught & preached the word of the Lord. Some time later, Paul said to Barnabas, “Let us go back & visit the brothers in all the towns where we preached the word of the Lord & see how they are doing.” Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia & had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark & sailed for Cyprus, but Paul chose Silas & left, commended by the brothers to the grace of the Lord. He went through Syria & Cilicia, strengthening the churches.
ABSENT WITHOUT LEAVE
John Mark, the man who:
…… made a promising start
…… quit early
…… destroyed a partnership