The Long Ending of Mark (Mark 16.9-20)
The conclusion of the Gospel according to Mark is one of the most debated questions in the textual criticism of the New Testament. While the majority of known Greek manuscripts end with verses 9 to 20, the two oldest complete manuscripts currently preserved, and (4th century), stop at verse 8, after the flight of the frightened women from the empty tomb (Mark 16.8).
This divergence has led many scholars to distinguish the “short ending” of Mark (Mark 16.1-8) from the “long ending” (Mark 16.9-20), regarded by some as a later addition intended to provide a more complete conclusion to the narrative.
Arguments in favor of a late addition
Several observations have led many researchers to think that verses 9 to 20 were not part of the original text:
- the two oldest Greek manuscripts end at verse 8;
- some manuscripts and ancient versions present other, shorter endings;
- the vocabulary and style of verses 9 to 20 differ in part from the rest of the Gospel;
- verse 9 seems to introduce Mary Magdalene as if she had never been mentioned before, whereas she already appears in the Passion narrative (Mark 15.40 ; Mark 15.47 ; Mark 16.1);
- the transition between verses 8 and 9 seems relatively abrupt.
These elements have led an important part of modern scholarship to regard the long ending as a later composition, probably written during the 2nd century in order to complete a Gospel whose original conclusion had been lost or judged unfinished.
Arguments in favor of its early authenticity
However, other arguments favor a very early origin of this ending.
The vast majority of available Greek manuscripts contain verses 9 to 20. Moreover, several Church Fathers of the 2nd and 3rd centuries seem to know this conclusion. Thus, Irenaeus of Lyons explicitly cites Mark 16.19 around AD 180 in his work Against Heresies. This testimony shows that the long ending was already widely circulated in the 2nd century.
Moreover, certain ancient authors, such as Tatian in his Diatessaron, also seem to have incorporated these verses. This early circulation makes the hypothesis of a very late composition difficult.
Some exegetes have also suggested that Mark may have died before finishing his work, or that the last page of his Gospel was lost very early. An editor of the early Church would then have written a conclusion drawing on apostolic traditions already known.
The doctrinal content of the long ending
On the theological level, the long ending contains no doctrine foreign to the rest of the New Testament. It sums up several traditions already attested in the other Gospels and in the epistles:
- the appearance to Mary Magdalene (Mark 16.9 ; John 20.11-18);
- the unbelief of the disciples (Mark 16.11-14 ; Luke 24.11);
- the universal mission entrusted to the apostles (Mark 16.15 ; Matthew 28.19-20);
- the signs accompanying the preaching (Mark 16.17-18 ; Acts 2.4 ; Acts 28.3-6);
- the ascension of Christ (Mark 16.19 ; Luke 24.50-51 ; Acts 1.9);
- the apostolic preaching confirmed by God (Mark 16.20 ; Hebrews 2.3-4).
Thus, even if the question of its belonging to the original text remains debated, no teaching contained in these verses contradicts the whole of Scripture.
General assessment
Today, a majority of scholars consider that the long ending of Mark probably was not part of the original text written by the evangelist. Nevertheless, its antiquity, its very early circulation and its content in keeping with the faith of the early Christians lead many exegetes to regard it as a precious historical witness from the apostolic tradition.
Consequently, the long ending of Mark cannot be set aside lightly. Even if it was probably added by an editor inspired by the traditions of the early Church, it remains an ancient document of great value, reflecting the faith of the first Christian communities in the resurrection of Christ and in the universal mission entrusted to the apostles.