Many years ago I heard of a man who found his faith from reading the Book of Numbers – you might think this unlikely. So did I, until one day I was given an insight into what might have caused his epiphany.

Numbers is a bureaucrat’s delight: census results, rules, instructions and lists of squabbles, infringements and penalties. Plus a few slipped in joke-over-a-pint-extras like Balaam and his talking ass. But in all this it conveys a sense of individuals, families and groups doing the best they can and often getting it wrong. It lists who went where and who did what. There is something very ordinary about it, and a sense that they were, like me, making their own personal journey. Not always getting it right – not even Moses, Aaron and Miriam.

In a similar way I came to understand the resurrection through an account in which the event itself is hardly mentioned. Mark, who among other things was Peter’s interpreter in Rome, wrote an action packed account of Jesus’ ministry and execution about thirty years after it happened, but with very little about the resurrection.

According to Paul, Jesus’ resurrection and later appearances were witnessed by over 500 people. Quite a few were named. Most were still living when Mark wrote his gospel, and still living when John’s writings were put together at the close of the century. Long before John’s account the number of children, grand-children, friends and acquaintances of first-hand witnesses would have been in the thousands, assuming only moderate family sizes and sharing the news. Where are the ones saying, ‘ My grandfather/boss/mother etc. was there and it didn’t happen?’

There were some. Matthew’s account of the ascension says some doubted, but nevertheless the consensus confirming it was overwhelming. In spite of that, knowledge of Jesus’ earlier life and ministry would have been limited outside Palestine. Mark’s account, written in the mid-first century, was addressed to Christians in Rome who, however convinced they were by the resurrection, would have known little of what lead up to it.

Its opening words read like a title: The Beginning of the Gospel of Jesus Christ, the Son of God. Some manuscripts, including two of the most respected, end at the eighth verse of chapter sixteen with the empty tomb. This is usually regarded as its last verse. Others have marginal comments pointing out that earlier Greek copies ended there, and some indicate the extra text as spurious. Verses from other manuscripts with extra endings are included in most bibles. They read differently to the rest of Mark and seem to be later additions. In any event these extra endings, even the so-called ‘longer ending’, are very short.

It is unlikely the Gospel was let unfinished, or that an ending was lost before it was copied (the end of a scroll is harder to come adrift than that of a book). The author appears to have stopped here deliberately, feeling no need to add something already well known to his readers. The extra endings are almost certainly later additions, not by the author and not in his style, and do not fit with his stated intention in his title of presenting an account of the beginning.

People in Rome, like those in the Book of Numbers, were much like you and me but something, perhaps the large number of astonished eye-witnesses, convinced them. For me Mark’s Gospel, filling that desire for more background and yet needing no further evidence of the resurrection is strong evidence in itself.