如果這個長結尾，在早期教父時已經被接納為傳統了，說明這個結尾如果不是馬可的原稿，至少也是一世紀那些使徒還活着時被加入的。而增補的人，是非常熟悉其他福音或使徒行轉的。

基於其他福音書都是晚於馬可福音寫的，所以由其他使徒之流加上個結尾，也沒什麼不可以的。現在的結論是：長結尾可能不是馬可原稿，但是並不是：耶穌沒說過這話。

In the ancient world, reading was not the activity it is today. Rather than someone silently reading a book on their own, Mark’s Gospel, like other ancient literature, would have been read out loud by someone to a group of people. The low literacy rates in the ancient world demanded that such an approach to reading be taken. (See Oral history) Thus, reading would have involved an interaction between the reader(s) and the hearer(s).

If Mark’s Gospel, as is postulated by some (notably Beavis, Mark’s Audience, pp.45-67, 167-73), had an evangelistic and teaching purpose, this interactive nature of ancient world reading starts to provide another theory for the ending of Mark. Given that the longer and shorter endings are seen by the overwhelming majority of text critics as not originally part of Mark (see below), these endings can be seen as reader’s responses and reactions to what Mark’s gospel tells us about the person of Christ. Specifically, the longer ending is a response by a person or community familiar with the other Gospels and Acts, especially Luke-Acts (see above). From this perspective, then, 16:8 starts to look like an intentional ending—and the acceptance of the longer ending is an indication of the general theological direction early Christians saw Mark’s Gospel headed in.

聖經其他的書卷，都有不只一個作者的，有的也是後來添加的經節，比如“摩西極其謙和，超過世上的眾人”。還有的是後人編纂集成的，比如舊約是以斯拉整合在一起的。但這些後人的動作並沒有影響聖經的無誤和正典性。

馬可福音最後那段，不管是誰寫的，經過在教會裡多年的傳抄宣講被接納和早期教父的承認，都說明是神的話語。我沒覺得有什麼了不起的大錯誤，就好像馬可福音實際上是馬可編撰彼得回憶錄，內容並不全是比得原話一樣。