The Longer Ending of Mark

The scholarly consensus is strong: the longer ending (16:9-20) was not written by the author of Mark. Eusebius and Jerome (4th century) noted that nearly all Greek manuscripts of their time ended at 16:8. The vocabulary and style of 16:9-20 differ markedly from the rest of Mark, with 17 words not found elsewhere in the Gospel.

The verses appear to be a later harmonization, drawing from resurrection appearances in Matthew, Luke, and John. Most text critics classify them as a scribal addition from the early 2nd century, composed to provide a less abrupt conclusion after the jarring ending at 16:8. The Nestle-Aland critical Greek New Testament marks the longer ending with double brackets, indicating it is not considered original by the critical editors.

Some conservative scholars (Burgon, Farmer) argue the longer ending has early patristic support (Justin Martyr, Tatian's Diatessaron, Irenaeus cite or imply the verses by the late 2nd century) and should be accepted as canonical. The absence from Sinaiticus and Vaticanus may reflect an Alexandrian tradition that had already lost the ending rather than the original text. The passage has been recognized as Scripture for most of church history, was affirmed by the Council of Trent, and is read in the liturgies of both Catholic and Orthodox churches.

Patristic citations from Irenaeus (c. 180 CE) appear to presuppose awareness of verses 19-20 when he references the ascension of Christ.

Most theologians who accept the critical conclusion note that the longer ending does not introduce new doctrine absent from the rest of the New Testament. The practices it endorses (snake handling, poison drinking as signs) have been interpreted normatively by very few Christian communities; the serpent-handling churches of Appalachian America are the most prominent exception. The Great Commission form in 16:15-16 parallels Matthew 28:19-20 without contradicting it.

The passage's canonical status was affirmed at Trent (Catholic) and is accepted by most Protestant traditions with appropriate footnotes acknowledging the text-critical issues.

Some scholars argue that 16:8, "they said nothing to anyone, for they were afraid," is an intentionally abrupt, ironic ending consistent with Mark's "messianic secret" theme. The Gospel of Mark is the gospel of the hidden Christ, and the open-ended conclusion invites the reader to take up the mission the women were too afraid to begin. On this reading, no additional ending is needed.

The ending at 16:8 with the Greek word gar ("for") is unusual but not impossible; other ancient texts end with conjunctions. The irony of silence as the last word in a gospel about proclamation is itself theologically powerful.

A third form of Mark's ending, known as the Shorter Ending, appears in some manuscripts between 16:8 and 16:9, reading: "And they reported all the instructions briefly to those around Peter. Afterward Jesus himself, through them, sent out from east to west the holy and incorruptible proclamation of eternal salvation." This ending is universally regarded as a secondary addition, probably composed to soften the abruptness of 16:8 before the longer ending became known. Its existence shows that the problem of Mark's ending was recognized early and that multiple scribal solutions were proposed simultaneously.