Alternate Ending Special Edition

Why preach the last verses of Mark 16?

You’ll notice a note in nearly every modern translation at the end of vs. 8 that says something to the effect of “Other mss include vv.9-20 as a longer ending. The following shorter ending is found in some mss between v.8 and v.9 (each of which omits vv.9-20): ‘And all that had been commanded to them they quickly reported to those around Peter. After these things, Jesus himself sent out through them from the east to west, the holy and imperishable proclamation of eternal salvation. Amen.’” CSB

The ESV notes this, but also includes that a few manuscripts insert additional material after vs.14. And, it also notes that some manuscripts have the additional text mentioned in the CSB before adding the common last 12 verses.

The NASB simply states “Some of the oldest mss. do not contain vv.9-20.

The NIV includes a note above the text that says, “The earliest manuscripts and some other ancient witnesses do not have Mark 16:9-20.”

The NKJV notes that “Vv. 9–20 are bracketed in NU as not in the original text. They are lacking in Codex Sinaiticus and Codex Vaticanus, although nearly all other mss. of Mark contain them.”

Finally, my COMPLETE JEWISH BIBLE, translated by David H. Stern, notes: “Verses 9-20 are found in many ancient Greek manuscripts but not in the two oldest ones.”

Suffice it to say — scholars are divided and uncertain about the end of Mark’s Gospel. It’s a debate that has been going on for centuries now. And, as you can see from our notes in the English Bibles we read today, there is even debate on what exactly should be considered original. You’ll note that I didn’t include the KJV, but my KJV did not have a note concerning a textual variant. This might be a good time to remind everyone that the KJV is not the official and authorized version of Scripture. The church had operated for 1600 years, give or take a few, before the KJV was translated — emphasis there on translated and not received.

In total, there are four main suggested endings to Mark’s gospel, and the two most likely of those four are cutting it off at v.8 or including vv.9-20. There is impressive external evidence to include the final verses, though the internal evidence seems to favor the abrupt ending we mentioned last week. For instance, why reintroduce Mary Magdalene as if she was a new character, with extra detail than has been provided so far? It actually recounts Mary’s appearance in John 20:11-18. Or, why would copyists omit the last verses and leave the gospel with such an odd and abrupt ending? Then, vv.12-13 seem to be a summary of Luke’s account of the disciples on the road to Emmaus. Further, scholars note a general disconnectedness from the rest of the Gospel of Mark. There are fifteen words that appear in these last verses that show up no where else in the Gospel.

So, should we preach the director’s cut or not? Here’s what Dr. Black summarizes in his work Why Four Gospels?

Matthew is the fundamental and most important Gospel, but each Gospel was written and published to address a particular need of the early church in a particular historical situation. The real significance of Mark lies in Peter’s guarantee that Luke was fit to be read beside Matthew in churches of both Peter and Paul. Mark is therefore to be viewed as the bridge between the two Gospels, a document that allows Luke’s Gospel to be used freely in all churches to which Peter’s authority — an eye witness — extended.

The church from an early date, possibly the second century, placed Mark’s Gospel between Matthew and Luke. This is the church’s signal that it accepts the tradition of Mark serving as an introduction of Luke into the Christian public, placing it on the same grounds as Matthew’s Gospel.

Therefore, the relationship between these three Gospels can be understood as:

Matthew was composed to meet the urgent needs of the primitive church of Jerusalem (set up originally by Peter and the apostles), and it needed a manifesto to defend its legitimacy.

Luke would have been written at Paul’s request to meet the urgent need of his churches to have their own manifesto to prove their full equality with Jewish believers.

Mark was the result of the collaboration of Peter and Paul to make sure that the spiritual and doctrinal unity of the universal church was not impaired as a result of the appearance of Luke beside Matthew in the churches started by Peter and Paul.

The complimentary of Luke to Matthew is the mirror of the complementary of the mission of Paul to Peter in Acts. Mark’s Gospel is what binds together these two distinct and complimentary books.

Luke needed the authority/recommendation of an eye-witness, proper accreditation in the church, because his account is secondary.

Clement of Alexander notes that Mark’s Gospel is nothing more and nothing less than Peter’s series of discourses given in Rome and recorded by Mark.

It seems, when all evidence is taken into account, that Mark had copies of both Matthew and Luke in hand when composing his own Gospel, providing a final piece of the puzzle to solve the harmony/unity of the three synoptic Gospels. Peter was the eyewitness who provided the needed stamp of approval for Luke’s Gospel, personally comparing it to Matthew’s as he gave his own oral version of the stories common to both.

Clement of Alexander says in Ecclesiastical History that the Gospel of Mark came after the two Gospels with genealogies and that it was the result of public lectures given by Peter himself to a Roman audience. The large audience present seems to have requested a written copy of what Peter had said, according to Clement. After some persuasion, Mark relented to neither encouragement nor discouragement from Peter (he was neutral in the matter).

So what does this have to do with Mark’s lengthier ending?

Peter likely ended his discussion at vs.8, the exact point where Matthew and Luke are about to commence their respective and entirely different accounts of the resurrection appearances of Jesus. This sudden ending, when related to Matthew and Luke, cannot be fortuitous, but is surely calculated even in its abruptness. The speaker stopped where his own personal eyewitness of the events of Jesus’ earthly life ended, which was also the point at which the other two evangelists decide to introduce their independent resurrection stories. All Paul needed for legitimacy concerning Luke’s Gospel was a witness to Jesus’ life events. And, Paul himself had been blessed with a similar and perhaps greater resurrection appearance of Jesus.

Mark’s Gospel is in no way the smooth product of a skilled author seated at his desk, but has all the vividness and peculiar turns of speech that one finds in actual transcripts of live speeches.

Mark’s edition of Peter’s words was the tangible record of the reconciliation/legitimacy of the Gentile church’s Gospel, the one penned by Luke at Paul’s request for his particular missionary endeavors.

As for the subsequent history of Mark’s Gospel, Peter took no particular interest in its recover, for it was perhaps for him little more than a device of his secretary Mark, in response to popular request, to satisfy his hearers. As long as Peter was alive, it seems to have circulated privately; but after his martyrdom, Mark himself probably published it as an act of piety to the memory of his old master. in so doing, he probably added the last twelve verses to make a more fitting and rounded conclusion to Peter’s witness to the life and death of Jesus. According to an old tradition, Mark took his Gospel with him when he went to Alexandria; and at least until the end of the 2nd century it remained very much in the shadow of the Gospel of Matthew. But Augustine of Hippo viewed it as the document that unified the Matthew conception of Jesus the Messiah King with the Lukan and Pauline view of Jesus as the High Priest and Savior of the world, though the peculiar circumstances of its origin appear to have been entirely forgotten in the intervening centuries.

Well, that’s about half a sermon on why we should preach the alternate ending of Mark. It may be more than some of you bargained for, but at least you’re getting your money’s worth! Let’s now turn our attention to TWO MAIN POINTS I think we can take away from these verses.

Jesus has been Raised from the Dead.

There are two accounts here, both of them mimicking accounts in other gospels. But they underscore one foundational truth: Jesus has been raised from the dead.

Mark 16:9–11 CSB

[Early on the first day of the week, after he had risen, he appeared first to Mary Magdalene, out of whom he had driven seven demons. She went and reported to those who had been with him, as they were mourning and weeping. Yet, when they heard that he was alive and had been seen by her, they did not believe it.

There is actually evidence in all four Gospels of Mary Magdalene being present and among the first resurrection witnesses. Again it is an odd inclusion, the facts given about her, as if she were a new character. But again, if Mark is adding an ending to the Gospel so that there is not such an abrupt ending, this makes sense.

Further, the reader is reminded of why Mary so passionately followed Jesus. We typically think of her as being a woman of the night, and there is honestly no actual connection between Mary and “The World’s Oldest Profession.” But, Mark reminds us of what we do know: Jesus had driven seven demons out of her. None of the Gospel accounts note how this happened, only that it did. And Mary, well, she never got over it. Question: do you have memorial markers in your life for when Jesus does something? Has Jesus dramatically changed your life to the point where YOU have never gotten over it?

Off she goes to tell the others, but “they did not believe her.” John records that Mary went specifically to Peter and John, and Luke 24 recalls the fact that the women’s report of the resurrection seemed like nonsense.

Mark 16:12–13 CSB

After this, he appeared in a different form to two of them walking on their way into the country. And they went and reported it to the rest, who did not believe them either.

Again, this seems like a shorthand version of Luke 24:13-35 where Jesus appears to the disciples on the Road to Emmaus. I actually love Luke’s account for the fact that he notes how Jesus describes His life by unfolding all the things, beginning in Genesis, that had been written about Him.

All of this information, these concluding thoughts, serve as a neatly-wrapped reminder that Jesus is alive. He has appeared to people. His resurrection was witnessed by others. A quick reminder of what that means from last week, and if you want it in a little more detail, go back and check out last week’s sermon, but here quickly, the resurrection serves as a.) vindication that Jesus was right in all He did and said, and b.) death is defeated and we can have a brand new life.

Jesus Commissions His Followers to Preach the Gospel.

What seems noticeably absent from Mark as vs.8 comes to a close is a final commission from Jesus. Consider the following Gospel Commissions:

Matthew 28:18–20 CSB

Jesus came near and said to them, “All authority has been given to me in heaven and on earth. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe everything I have commanded you. And remember, I am with you always, to the end of the age.”

Luke 24:47 CSB

and repentance for forgiveness of sins will be proclaimed in his name to all the nations, beginning at Jerusalem.

Coupled with...

Acts 1:8 CSB

But you will receive power when the Holy Spirit has come on you, and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

And finally,

John 20:21 CSB

Jesus said to them again, “Peace be with you. As the Father has sent me, I also send you.”

So now, the extended ending to Mark reminds the reader of that final marching order of our Messiah King: “Go into all the world and preach the gospel to all creation.” Church, we are called to be witnesses. We are called to preach the good news. We are commanded to be missionaries, and to reach everyone. Jesus did not say, “preach to those like you” or “preach to Port St. Joe” or “there are enough lost people right here in Gulf County…there’s no need to go on these trips oversees.” NOR did He say “If you go oversees, you’re excused from making an effort to reach people in your own town.” Friends, it’s both/and. We are responsible to preach the gospel to all creation.

Now, a couple of things about making disciples:

A changed life is the evidence of a changed life, and Mark says that baptism is the initial evidence of a changed life. Verse 16 — “whoever believes and is baptized...” This shows the early church’s expectation that believers would be baptized because they were saved, not in order to be saved. It’s a fundamental and initial step of belief, a sign to others that we have united with Christ in His death and are now associated with Him in His resurrection and life. The old has past, the new has come. Dead to self, alive to Christ.

Those who do not believe are condemned. Scripture actually teaches that they are condemned already. Unbelief = condemnation. It’s not a scare tactic, it’s a statement of fact.

There are some phenomenal signs that accompany the initial proclamation of the gospel.

Let’s hang out here for a moment, because I know there are some questions…trust me, I’ve got them, too!

Concerning driving out of demons, that probably doesn’t catch us by surprise. Jesus did it, Paul did it. We understand the spiritual aspect of the world we live in. This is not unfamiliar territory for us.

Speaking in tongues. This may not be something many of us are experientially acquainted with, but we should in the least affirm the scriptural validity of the gift. Paul actually gives specific instructions on tongues when addressing the Corinthian church, but also cautions against elevating that gift as being held in higher esteem than it should. He’d rather the church be able to prophesy than speak in tongues because of the church-wide edification it brings. And, we also see throughout the Book of Acts that whenever the Gospel expanded into new regions, fulfilling the Jerusalem to the ends of the earth mandate, tongues would accompany the initial expansion though they weren’t present always.

But then, we get into the difficult parts — picking up snakes and drinking poison. There are no direct scriptural parallels to these, so we must take that into consideration.

First, picking up snakes. The closest thing we find in Acts is Paul during his time at Malta (Acts 28:3-6.) In Malta, Paul is snake bit by a viper after picking up some brushwood, but he shakes the snake off in the fire and never suffers for it. It is interesting the word used for snake here — ophis — a generic term for snakes, not specifying poisonous ones. It’s actually the word the Septuagint uses for serpent in Gen.3! So, is there a metaphorical truth here about the age of the serpent being overcome through Christ’s death and resurrection. It’s interesting, but I’m not willing to push this too far.

Second, drinking poison. There is NO parallel account of this in the NT, but Eusebius does note that Justus Barsabas (if that name sounds familiar, it’s the guy the disciples choose to take Judas’ place) drank poison and suffered no harm.

I would note a couple of things:

God does miraculous things. I affirm that. I don’t deny the supernatural. I don’t discount God’s ability. He is a miracle worker.

God seems to do the miraculous at different periods in salvation history as a way of establishing something. Creation. Exodus. Entrance into the Promised Land. Prophetic office and establishment of the kings. Establishment of the church. There are things that occurs in the first century or so that are used to establish credibility, but that maybe we shouldn’t expect to be the constant norm.

Some scholars rightly warn believers to not test the Lord. Satan tempted Jesus with this, right? Just jump and God will command His angels concerning You to catch You so You will not suffer harm. Jesus’ answer? You shall not put the LORD God to the test. Yet there are some folks that read this today and bring snakes into the church, or that require tongues as a sign of you genuinely being saved, or will mix the poison for you. Actually, concerning the last, I’ve never actually witnessed that one, but I did watch a documentary on snake wrangling churches in Appalachia. No THANKS!!!

Ultimately, the text seems to indicate that these signs would be given for the disciples’ generation. However, the fantastic must always give way to faith. So it is with us, and friends what greater miracle — I know it’s “preacher speak!” — but what greater miracle is there than a person born selfish and seeking only sinful satisfaction whose heart is changed and now lives for the glory of Someone greater than themselves? That’s a changed at the fundamental level, the core essence of a person!

Alright, let’s wrap it up. Jesus is taken into heaven, a sign that His work was finished, and He takes the place of honor at the Father’s side, indicating that He had obeyed the Father well. Indeed, His obedience is perfect, and it’s that perfection that is credited to our account when we place our faith in Christ and surrender to Him.

Lastly, the disciples went out and “preached everywhere” and the authority of their message and the validity the church was established by God. And you know what? That’s still happening today. First, the fact that you and I have heard and responded to the gospel prove this passage of Scripture true. Think about it! Some 2000 years after this message is first proclaimed, you and I hear this truth, the Holy Spirit convicts us, moves on our hearts, and we surrender our lives to the message. And so the mission continues on…and on…and on.

Friends, we’ve heard the message of Jesus the Messiah, the Son of God. We’ve seen His truth. We’ve spent some sixty or so Sundays exploring Mark’s evidence. Thinks have finally come to a head in these last 12 verses, and they leave us with a decision to make. Will you rise up and answer the call?

Call to Action:

Believe in your heart that God raised Jesus from the dead.

Preach the gospel to all creation.