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The Reading Culture of Early Christianity

Introduction

The passages in Matthew 6:4 and 6 serve as foundational texts for understanding the Christian ethos of performing acts of righteousness not for public accolade but for divine recognition. A textual discrepancy, however, between various manuscript traditions has given rise to questions regarding the original wording of these verses. This inquiry aims to discern the original reading by meticulously examining the documentary and internal evidence, aligning with a conservative approach that prioritizes document analysis while integrating a judicious evaluation of internal evidence.

The verses under examination present two primary readings: the shorter reading found in the codices א (Sinaiticus), B (Vaticanus), D (Bezae), Z, the minuscules f1, 33, the Italic manuscript itk, the Syriac version syrc, the Coptic version, and referenced by Origen; and the longer variant present in codices L, W, Θ, the Majority Text (Maj), with versions it and syr including the phrase ἐν τῷ φανερῷ (“in the open” or “openly”). The presence of the shorter reading in such early and diverse manuscript traditions, notably the Alexandrian, as well as in Western and certain Egyptian texts, underscores its primacy. The distribution of witnesses suggests that the original text likely did not include the phrase ἐν τῷ φανερῷ, reflecting a more restrained expression of divine reward.

Manuscript Evidence

The textual variant in question involves the addition of “openly” (ἐν τῷ φανερῷ) to Jesus’ assurance of reward from the Father who sees in secret:

WH NU Reading:
- Greek: “ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι” (“your Father who sees in secret will reward you”).
- Manuscript Support: Codex Sinaiticus (א*), Codex Vaticanus (B), Codex Bezae (D), and others, representing a diverse textual tradition without “openly.”
Variant/TR Reading:
- Greek: “ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω” (“your Father who sees in secret will reward you openly”).
- Manuscript Support: Codex Washingtonianus (L), Codex Koridethi (Θ), and the Majority Text, indicating a later editorial addition aiming for antithetical balance.

Internal Evidence and Logical Deduction

The addition of ἐν τῷ φανερῷ appears to be a scribal expansion intended to provide antithetical balance to ἐν τῷ κρυπτῷ (“in secret”). This editorial adjustment, though enhancing oral recitation and interpretative clarity, diverges from the passage’s emphasis on humility and the inconspicuous nature of genuine piety. The intrinsic message of Matthew 6, centered on the value of unseen, spiritual rewards over earthly recognition, aligns more coherently with the shorter reading. Furthermore, the absence of the phrase in such significant early manuscripts cannot be convincingly explained if it were part of the original text, as its omission would diminish the rhetorical and theological force of the passage.

Analysis

The inclusion of “openly” in later manuscripts could be seen as an effort to provide a more explicit contrast to the secret nature of the Father’s observation. However, the earliest and most geographically diverse witnesses lack this phrase, suggesting its later addition for clarifying or interpretive purposes.

The principle of lectio difficilior (the more difficult reading is likely original) supports the omission of “openly.” Early Christian scribes might have felt compelled to add clarifying details to Jesus’ teachings but were less likely to remove such specific promises of reward.

Theological Context

Jesus’ emphasis on the Father’s secret observation points to a deeper spiritual principle: the intrinsic value of righteousness not performed for human approval. The promise of divine recompense “in secret” aligns with the Sermon’s overarching call to cultivate an inward piety, sincere and unseen by the world.

Conclusion: Determining the Original Reading

Considering the weight of documentary evidence, coupled with an analysis of internal consistency and the thematic coherence of Matthew’s Gospel, we deduce that the original text of Matthew 6:4, 6 did not include ἐν τῷ φανερῷ (“in the open” = “openly”). The early and wide-ranging attestation of the shorter reading across multiple text types and geographical locations strongly indicates its authenticity. This conclusion not only aligns with conservative textual criticism principles but also reinforces the theological emphasis on God as the sole audience and rewarder of human righteousness, a principle deeply embedded in Christian doctrine and practice. The excision of the phrase “in the open” from the original composition underscores the teaching that divine approval, rather than human recognition, is paramount, resonating with the core message of the Sermon on the Mount.

In adhering to a methodology that gives precedence to documentary evidence while thoughtfully considering internal testimonies, we uphold the integrity of the biblical text and its authoritative teaching on the nature of true piety and divine commendation. This analysis reaffirms our commitment to a textual criticism that respects the documentary heritage of the New Testament, ensuring that its teachings remain accessible and authoritative for contemporary readers and future generations. This finding highlights the text’s focus on the unseen, inward righteousness rewarded by God, contrasting with acts performed for external validation. This investigation into Matthew 6:4 and 6 not only clarifies the textual variant but also deepens our appreciation for the Sermon on the Mount’s teachings on genuine discipleship. It reminds believers of the unseen presence of the Father, who rewards the secret acts of piety with a divine acknowledgment surpassing any earthly recognition.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).