(2.) Mark, the writer of the second Gospel, is not mentioned before Acts xii. 12 (ordinary chronology, a.d. 43 to 47), and then it is as the son of one Mary, to whose house Peter went after his miraculous liberation from prison. He accompanied Paul and Barnabas on their first mission to the Gentiles, but soon left them. A quarrel afterwards occurred between the two apostles on his account. Paul was hurt at the way in which he had turned back at the outset, and objected to take him on their second mission. Barnabas insisted that he should go. But if he is the same Mark mentioned in Colossians iv. 10, 2 Tim. iv. 11, and Philemon 24, a reconciliation with Paul had taken place, and he was alive and in Rome in a.d. 66. Again, Peter in his first epistle thus refers to him, "The church that is at Babylon, elected together with you, saluteth you, and so doth Marcus my son." It cannot be gathered from the New Testament that Mark (even if he had been the young man with the linen garment about his naked body [Mark xiv. 51, 52], as some fondly conjecture) knew anything of Jesus personally; but his own and his mother's connection with Peter is shown to have been an intimate one. From the passage in Philemon, also, it appears that he was at Rome, along with Luke, in attendance on Paul. (3.) Of Luke, the writer of the third Gospel and of the Acts, the first mention is in Acts xvi. 10 (ordinary chronology, A.D. 53), where the "we" first appears in the narrative. Thereafter he was the almost constant companion of Paul in his journeys. He is also mentioned (2 Tim. iv. 11) as being alive in a.d. 66, in attendance on Paul in Rome. Although he claims (Luke i. 1-4) "a perfect understanding of all things from the very first," he places himself among those who received their information from the "eye-witnesses and ministers of the word;" so that he himself knew nothing of Jesus or of the events of his life. He opens his Gospel thus: "Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us." In his time, then, there were many different narratives of the life of Jesus. It is not clear whether Luke considered these erroneous, and requiring correction by the "perfect understanding" possessed by himself, or whether he was merely following the example of others in setting forth in order the events as he himself understood them.