如果这个长结尾，在早期教父时已经被接纳为传统了，说明这个结尾如果不是马可的原稿，至少也是一世纪那些使徒还活着时被加入的。而增补的人，是非常熟悉其他福音或使徒行转的。

基于其他福音书都是晚于马可福音写的，所以由其他使徒之流加上个结尾，也没什么不可以的。现在的结论是：长结尾可能不是马可原稿，但是并不是：耶稣没说过这话。

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.

圣经其他的书卷，都有不只一个作者的，有的也是后来添加的经节，比如“摩西极其谦和，超过世上的众人”。还有的是后人编纂集成的，比如旧约是以斯拉整合在一起的。但这些后人的动作并没有影响圣经的无误和正典性。

马可福音最后那段，不管是谁写的，经过在教会里多年的传抄宣讲被接纳和早期教父的承认，都说明是神的话语。我没觉得有什么了不起的大错误，就好像马可福音实际上是马可编撰彼得回忆录，内容并不全是比得原话一样。