Annually, on April 25, the Church celebrates the feast of Saint Mark the Evangelist. Also known as John Mark, the first biblical reference to him is found in the Acts of the Apostles: “After Barnabas and Saul completed their relief mission, they returned to Jerusalem, taking with them John, who is called Mark” (Acts 12:25).
Initially, Mark worked together with Paul and Barnabas spreading the Gospel. However, at some point, dissension arose and Mark’s decision to withdraw from Pamphylia became a point of contention between the other two, who then decided to separate. Barnabas went with Mark to Cyprus, while Paul continued on with Silas to Syria and Cilicia: “After some time, Paul said to Barnabas, ‘Come, let us make a return visit to see how the brothers are getting on in all the cities where we proclaimed the word of the Lord.’ Barnabas wanted to take with them also John, who was called Mark, but Paul insisted that they should not take with them someone who had deserted them at Pamphylia and who had not continued with them in their work. So sharp was their disagreement that they separated. Barnabas took Mark and sailed to Cyprus. But Paul chose Silas and departed after being commended by the brothers to the grace of the Lord. He traveled through Syria and Cilicia bringing strength to the churches” (Acts 15:36-40).
Eventually, though, the dispute was resolved and, later on, Paul even referred to Mark in terms that were much more favorable, “Aristarchus, my fellow prisoner, sends you greetings, as does Mark the cousin of Barnabas—concerning whom you have received instructions; if he comes to you, receive him” (Col 4:10). Then in that epistle’s subsequent verse, Paul said in addition to Mark, “and Jesus, who is called Justus, who are of the circumcision; these alone are my co-workers for the kingdom of God, and they have been a comfort to me” (Col 4:11). Mark is mentioned as one of Paul’s “fellow co-workers in the kingdom of God” who are a “comfort” to him. Furthermore in 2 Timothy 4:11, Paul remarked that Mark was “useful” in his ministry.
Did you know that Mark is never mentioned by name in his own Gospel? Though some scholars believe he may be referenced anonymously in a few verses in the Second Gospel, this is debatable. Stylistically, Mark’s Gospel has a number of distinctive features that set it apart as a unique account. First, Mark especially emphasizes the timeliness of Christ’s actions. The Greek word eutheos (Gk. εὐθέως) – usually translated as “at once” or “straightaway” or “immediately” – is used multiple times throughout his account, evoking Christ’s unhesitating commitment to His earthly mission (e.g. Mk 1:12). Second, in reading Mark in its original language, you cannot fail to notice that he begins many of the chapters with the connective word and (Gk. καί). Though this may seem to be a small point of observation, this stylistic distinctive tendency links each chapter to the section preceding it, cumulatively indicating the completeness and perfection of Christ’s earthly ministry. Thus, in the Markan view, there is no break in Christ’s ministry; it is a continuous series of acts of faith and service – in other words, a perfect life of devotion. Finally, Mark also mentions the word “Gospel” more times than any of the other Gospel account authors; in fact, his eight mentions of the noun Gospel double the total of the four mentions from all of Matthew, Luke, and John put together!
This second of the four canonical Gospels recounts the life of Jesus from His baptism to His death, burial and the discovery of the empty tomb.
Excerpted from https://www.nationalshrine.org/blog/the-life-and-gospel-of-saint-mark-the-evangelist
Nature and dignity 