'... So doth Marcus, my son.' -- 1 Peter v.13.

The outlines of Mark's life, so far as recorded in Scripture, are familiar. He was the son of Mary, a woman of some wealth and position, as is implied by the fact that her house was large enough to accommodate the 'many' who were gathered together to pray for Peter's release. He was a relative, probably a cousin (Col. iv.10, Revised Version), of Barnabas, and possibly, like him, a native of Cyprus. The designation of him by Peter as 'my son' naturally implies that the Apostle had been the instrument of his conversion. An old tradition tells us that he was the 'young man' mentioned in his Gospel who saw Christ arrested, and fled, leaving his only covering in the captor's hands. However that may be, he and his relatives were early and prominent disciples, and closely connected with Peter, as is evident from the fact that it was to Mary's house that he went after his deliverance. Mark's relationship to Barnabas made it natural that he should be chosen to accompany him and Paul on their first missionary journey, and his connection with Cyprus helps to account for his willingness to go thither, and his unwillingness to go further into less known ground. We know how he left the Apostles, when they crossed from Cyprus to the mainland, and retreated to his mother's house at Jerusalem. We have no details of the inglorious inactivity in which he spent the time until the proposal of a second journey by Paul and Barnabas. In the preparations for it, the foolish indulgence of his cousin, far less kind than Paul's wholesome severity, led to a rupture between the Apostles, and to Barnabas setting off on an evangelistic tour on his own account, which received no sympathy from the church at Antioch, and has been deemed unworthy of record in the Acts.

Then followed some twelve years or more, during which Mark seems to have remained quiescent; or, at all events, he does not appear to have had any work in connection with the great Apostle. Then we find him reappearing amongst Paul's company when he was in prison for the first time in Rome; and in the letters to Colossae he is mentioned as being a comfort to the Apostle then. He sends salutations to the Colossians, and is named also in the nearly contemporaneous letter to Philemon. According to the reference in Colossians, he was contemplating a journey amongst the Asiatic churches, for that in Colossae is bidden to welcome him. Then comes this mention of him in the text. The fact that Mark was beside Peter when he wrote seems to confirm the view that Babylon here is a mystical name for Rome; and that this letter falls somewhere about the same date as the letters to Colossae and Philemon. Here again he is sending salutations to Asiatic churches. We know nothing more about him, except that some considerable time after, in Paul's last letter, he asks Timothy, who was then at Ephesus, the headquarters of the Asiatic churches, to 'take Mark,' who, therefore, was apparently also in Asia, 'and bring him' with him to Rome; 'for,' says the Apostle, beautifully referring to the man's former failure, 'he is profitable to me for' -- the very office that he had formerly flung up -- 'the ministry.'

So, possibly, he was with Paul in his last days. And then, after that, tradition tells us that he attached himself more closely to the Apostle Peter; and, finally, at his direction and dictation, became the evangelist who wrote the 'Gospel according to Mark.'

Now that is his story; and from the figure of this 'Marcus, my son,' and from his appearance here in this letter, I wish to gather two or three very plain and familiar lessons.

I. The first of them is the working of Christian sympathy.

Mark was a full-blooded Jew when he began his career. 'John, whose surname was Mark,' like a great many other Jews at that time, bore a double name -- one Jewish, 'John,' and one Gentile, 'Marcus.' But as time goes on we do not hear anything more about 'John,' nor even about 'John Mark,' which are the two forms of his name when he is first introduced to us in the Acts of the Apostles, but he finally appears to have cast aside his Hebrew and to have been only known by his Roman name. And that change of appellation coincides with the fact that so many of the allusions which we have to him represent him as sending messages of Christian greeting across the sea to his Gentile brethren. And it further coincides with the fact that his gospel is obviously intended for the use of Gentile Christians, and, according to an old and reliable tradition, was written in Rome for Roman Christians. All of which facts just indicate two things, that the more a man has real operative love to Jesus Christ in his heart, the more he will rise above all limitations of his interests, his sympathy, and his efforts, and the more surely will he let himself out, as far as he can, in affection towards and toils for all men.

This change of name, though it is a mere trifle, and may have been adopted as a matter of convenience, may also be taken as reminding us of a very important truth, and that is, that if we wish to help people, the first condition is that we go down and stand on their level, and make ourselves one with them, as far as we can. And so Mark may have said, 'I have put away the name that parts me from these Gentiles, for whom I desire to work, and whom I love; and I take the name that binds me to them.' Why, it is the very same principle, in a small instance -- just as a raindrop that hangs on the thorn of a rose-bush is moulded by the same laws that shape the great sphere of the central sun -- it is a small instance of the great principle which brought Jesus Christ down into the world to die for us. You must become like the people that you want to help. 'Forasmuch as the children were partakers of flesh and blood, He also Himself likewise took part of the same, that He might deliver them.' And so, not only the duty of widening our sympathies, but one of the supreme conditions of being of use to anybody, are set forth in the comparatively trifling incident, which we pass by without noticing it, that this man, a Jew to his finger-tips, finally found himself -- or, rather, finally was carried, for it was no case of unconscious drifting -- into the position of a messenger of the Cross to the Gentiles; and for the sake of efficiency in his work, and of getting close by the side of people whom he wanted to influence, flung away deliberately that which parted him from them. It is a small matter, but a little window may show a very wide prospect.

II. The history of Mark suggests the possibility of overcoming early faults.

We do not know why he refused to bear the burden of the work that he had so cheerily begun. Probably the reason that I have suggested may have had something to do with it. When he started he did not bargain for going into unknown lands, in which there were many toils to be encountered. He was willing to go where he knew the ground, and where there were people that would make things easy for him; but when Paul went further afield, Mark's courage ebbed out at his finger ends, and he slunk back to the comfort of his mother's house in Jerusalem. At all events, whatever his reason, his return was a fault; or Paul would not have been so hard upon him as he was. The writer of the Acts puts Paul's view of the case strongly by the arrangement of clauses in the sentence in which he tells us that the Apostle 'thought not good to take him with them who withdrew from them from Pamphylia, and went not with them to the work.' If he thus threw down his tools whenever he came to a little difficulty, and said, 'As long as it is easy work, and close to the base of operations, I am your man, but if there is any sacrifice wanted you must look out for somebody else,' he was not precisely a worker after Paul's own heart. And the best way to treat him was as the Apostle did; and to say to Barnabas' indulgent proposal, 'No! he would not do the work before, and now he shall not do it.' That is often God's way with us. It brings us to our senses, as it brought Mark to his.

We do not know how long it took to cure Mark of his early fault, but he was thoroughly cured. The man that was afraid of dangers and difficulties and hypothetical risks in Asia Minor became brave enough to stand by the Apostle when he was a prisoner, and was not ashamed of his chain. And afterwards, so much had he won his way into the Apostle's confidence, and made himself needful for him by his services and his sweetness, that the lonely prisoner, with the gibbet or headsman's sword in prospect, feels that he would like to have Mark with him once more, and bids Timothy bring him with himself, for 'he is profitable to me for the ministry.' 'He can do a thousand things that a man like me cannot do for himself, and he does them all for love and nothing for reward.' So he wants Mark once more. And thus not only Paul's generosity, but Mark's own patient effort had pasted a clean sheet over the one that was inscribed with the black story of his desertion, and he became 'profitable for' the task that he had once in so petulant and cowardly a way, flung up.

Well, translate that from the particular into the general and it comes to this. Let no man set limits to the possibilities of his own restoration, and of his curing faults which are most deeply rooted within himself. Hope and effort should be boundless. There is nothing that a Christian man may not reach, in the way of victory over his worse self, and ejection of his most deeply-rooted faults, if only he will be true to Jesus, and use the gifts that are given to him. There are many of us whose daily life is pitched in a minor key; whose whole landscape is grey and monotonous and sunless; who feel as if yesterday must set the tune for to-day, and as if, because we have been beaten and baffled so often, it is useless to try again. But remember that the field on which the Stone of Help was erected, to commemorate the great and decisive victory that Israel won, was the very field on which the same foes had before contended, and then Israel had been defeated.

So, brethren, we may win victories on the very soil where formerly we were shamefully put to the rout; and our Christ with us will make anything possible for us, in the way of restoration, of cure of old faults, of ceasing to repeat former sins. I suppose that when a spar is snapped on board a vessel, and lashed together with spun yarn and lanyards, as a sailor knows how to do, it is stronger at the point of fracture than it was before. I suppose that it is possible for a man to be most impregnable at the point where he is naturally weakest, if he chooses to use the defences that Jesus Christ has given.

III. Take another lesson -- the greatness of little service.

We do not hear that this John Mark ever tried to do any work in the way of preaching the gospel. His business was a very much humbler one. He had to attend to Paul's comfort. He had to be his factotum, man of all work; looking after material things, the commissariat, the thousand and one trifles that some one had to see to if the Apostle's great work was to get done. And he did it all his life long. It was enough for him to do thoroughly the entirely 'secular' work, as some people would think it, which it was in his power to do. That needed some self-suppression. It would have been so natural for Mark to have said, 'Paul sends Timothy to be bishop in Crete; and Titus to look after other churches; Epaphroditus is an official here; and Apollos is a great preacher there. And here am I, grinding away at the secularities yet. I think I'll "strike," and try and get more conspicuous work.' Or he might perhaps deceive himself, and say, 'more directly religious work,' like a great many of us that often mask a very carnal desire for prominence under a very saintly guise of desire to do spiritual service. Let us take care of that. This 'minister,' who was not a minister at all, in our sense of the word, but only in the sense of being a servant, a private attendant and valet of the Apostle, was glad to do that work all his days.

That was self-suppression. But it was something more. It was a plain recognition of what we all ought to have very clearly before us, and that is, that all sorts of work which contribute to one end are one sort of work; and that at bottom the man who carried Paul's books and parchments, and saw that he was not left without clothes, though he was so negligent of cloaks and other necessaries, was just as much helping on the cause of Christ as the Apostle when he preached.

I wonder if any of you remember the old story about an organist and his blower. The blower was asked who it was that played that great sonata of Beethoven's, or somebody's. And he answered, 'I do not know who played, but I blew it.' There is a great truth there. If it had not been for the unknown man at the bellows, the artist at the keys would not have done much. So Mark helped Paul. And as Jesus Christ said, 'He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward.'

IV. Take as the last lesson the enlarged sphere that follows faithfulness in small matters.

What a singular change! The man who began with being a servant of Paul and of Barnabas ends by being the evangelist, and it is to him, under Peter's direction, that we owe what is possibly the oldest, and, at all events, in some aspects, an entirely unique, narrative of our Lord's life. Do you think that Peter would ever have said to him: 'Mark! come here and sit down and write what I tell you,' if there had not been beforehand these long years of faithful service? So is it always, dear friends, 'He that is faithful in that which is least is faithful also in much.' That is not only a declaration that faithfulness is one in kind, whatever be the diameter of the circle in which it is exercised, but it may also be taken as a promise, though that was not the original intention of the saying.

For quite certainly, in God's providence, the tools do come to the hand that can wield them, and the best reward that we can get for doing well our little work is to have larger work to do. The little tapers are tempted, if I may use so incongruous a figure, to wish themselves set up on loftier stands. Shine your brightest in your corner, and you will be 'exalted' in due time. It is so, as a rule, in this world; sometimes too much so, for, as they say is the case at the English bar, so it is sometimes in God's Church, 'There is no medium between having nothing to do and being killed with work.' Still the reward for work is more work. And the law will be exemplified most blessedly when Christ shall say, 'Well done! good and faithful servant. Thou hast been faithful over a few things, I will make thee ruler over many things.'

So this far-away figure of the minister-evangelist salutes us too, and bids us be of good cheer, notwithstanding all faults and failures, because it is possible for us, as he has proved, to recover ourselves after them all. God will not be less generous in forgiveness than Paul was; and even you and I may hear from Christ's lips, 'Thou art profitable to Me for the ministry.'