Is Mark’s Longer Ending Authentic? Heiser’s Surprising Take
John 14:6
apologetics
June 27, 2026
Michael Heiser’s position is that Mark 16:9–20 should not be treated as original Scripture in the same way as the rest of the Gospel of Mark, because the manuscript support is weak, the ending looks later than the rest of the book, and even the earliest copies show uncertainty about whether it belongs there. He also argues that the passage reads like a patchwork of themes from Matthew, Luke, John, and Acts, with the snake-handling and poison-drinking material standing out as the most distinctive and least well-supported part, which is why he thinks it has been used in harmful ways by snake-handling groups; in short, he sees the longer ending as a doubtful appendix rather than a secure canonical ending.
Mike also explains that the final plague—the death of the firstborn—must be understood alongside Passover, where the blood on Israelite homes signified divine protection as God “passed over” them while striking Egypt (Exod. 12:12–13, 29–32). This climactic judgment was not random but a direct theological assault on Egypt’s religious worldview, especially the concept of maat, the cosmic order supposedly maintained by Pharaoh and the gods. By killing the firstborn—including Pharaoh’s heir—the plague shattered the idea of an unbroken divine succession (Pharaoh as the incarnation of Horus), exposing the impotence of Egypt’s gods and magicians and overturning their claims to control order, life, and stability. In doing so, Yahweh demonstrated sovereign authority over creation, chaos, and kingship itself, reducing Pharaoh from a divine figure to a helpless ruler who ultimately concedes defeat, releases Israel, and even asks for blessing, recognizing that he and his gods are subject to the power of the God of Israel.
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Scripture
MarkMark 16Mark 16:9Mark 16:9-20ExodusExodus 12Exodus 12:12Exodus 12:12-13












