The Argument for the Long Ending of Mark

In Mark 16:14-19 we encounter a passage that has been the subject of two enduring debates. First, whether these verses–part of the so-called "Long Ending" of Mark (16:9-20)–rightly belong in the New Testament canon. Second, whether the promises of miraculous signs apply universally to all believers for all time. Let us examine both questions.

The Textual Question:
Should Mark 16:14-19 Be in the Bible?

The challenge arises because the oldest complete Greek manuscripts–Codex Sinaiticus and Codex Vaticanus (4th century)–do not include these verses. Some early church writers, such as Eusebius and Jerome, acknowledged their absence in certain copies. This has caused some scholars to doubt whether Mark intended them.

However, several strong arguments support their inclusion:

1. Widespread Manuscript Support – The long ending appears in the overwhelming majority of later Greek manuscripts, as well as in early translations into Latin, Syriac, and Coptic. Its wide distribution indicates very early acceptance across diverse regions.
2. Early Church Fathers – Irenaeus (c. 180 A.D.) quotes Mark 16:19 in Against Heresies, proving knowledge of the passage more than a century before our oldest complete manuscripts. Tatian's Diatessaron (c. 170 A.D.) also includes it.
3. Liturgical Use – The passage was read and used in worship throughout the church from the early centuries onward. It would be difficult to imagine a late insertion gaining such universal recognition.
4. The Abrupt Ending Problem – Ending at verse 8 leaves the Gospel concluding with the women fleeing the tomb in silence and fear. The long ending resolves this tension with a fuller resurrection witness consistent with other Gospels.
5. Providential Canonical Recognition – By the 4th century, when the canon was being widely recognized, these verses were already included. The church understood them as part of inspired Scripture.

Taken together, these arguments support not only the inclusion of the passage but also its use as authoritative for faith and practice.

The Doctrinal Question:
Were Miraculous Signs for All Believers?

Verses 17-18 state that "these signs will accompany those who have believed." Continuationists argue this proves that casting out demons, speaking in tongues, and miraculous healings are promised to all Christians in every generation. Cessationists respond differently.

1. Apostolic Context – The signs are tied to the missionary command in verses 15-16. In Acts, miracles primarily validate the apostles' preaching, not the everyday experience of every convert.
2. Temporary Confirmation – Hebrews 2:3-4 describes miracles as confirming the gospel message at its first proclamation. Once the faith was firmly established and written down, such authenticating signs were no longer needed.
3. Selective Distribution – Even in the New Testament, not all Christians exercised these powers (I Corinthians 12:29-30). Gifts were given by God as He chose, not universally.
4. Historical Testimony – Church fathers such as Chrysostom and Augustine acknowledged that miraculous gifts had largely ceased by their time, evidence that they were not intended as permanent.

Thus, these verses should be read as a promise for the apostolic mission, not a guarantee for every Christian life.

Conclusion

Mark 16:14-19 stands firmly within the canon, supported by both ancient testimony and providential preservation. However, the miraculous signs described were given for a specific purpose: to confirm the gospel in its foundational stage. To use this passage as proof that such powers are meant for all believers in all times is to misunderstand both its context and its function in God's plan.