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The Reading Culture of Early Christianity

In the exploration of Matthew 6:18, we encounter a textual variant that merits thorough examination, rooted in a methodological approach that prioritizes documentary evidence while also integrating a nuanced assessment of internal evidence. This methodology aligns with a scholarly tradition that, while respecting the full spectrum of manuscript evidence, affords particular attention to the Alexandrian manuscripts for their antiquity and textual quality. Our aim is to ascertain the verse’s original wording, recognizing the variant readings that have emerged over centuries of textual transmission.

Matthew 6:18 presents us with two primary readings:

WH NU The first reading, found in the earliest and most reliable manuscripts such as Codex Sinaiticus (א) and Codex Vaticanus (B), reads “ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι” (“your Father who sees in secret will reward you”).
Variant/TR The second reading, prevalent in later manuscripts, extends the verse to include “εν τω φανερω” (“openly”), rendering it as “ο πατηρ σου ο βελπων εν τω κρυπτω αποδωσει σοι εν τω φανερω” (“your Father who sees in secret will reward you openly”).

The distinction between “ἐν τῷ κρυφαίῳ” (en tō kryphaiō, “in secret”) and “ἐν τῷ κρυπτῷ” (en tō kryptō, “in secret”) is subtle yet significant, reflecting a variance in manuscript tradition that impacts the verse’s interpretation. The synonymous use of these terms indicates a degree of textual fluidity in early Christian communities’ transmission of the Gospel texts. The additional phrase “εν τω φανερω” (“openly”), absent from the earliest witnesses, appears to be an interpretative gloss derived from parallel contexts within Matthew (notably 6:4 and 6:6), suggesting an expansion aimed at clarifying the nature of the divine reward.

In evaluating the documentary evidence, the weight of the earliest manuscripts such as Codex Sinaiticus and Codex Vaticanus, dating respectively to between 330-360 C.E. and 300-330 C.E., strongly supports the shorter reading. These manuscripts, paramount in the Alexandrian textual tradition, provide a critical anchor for our understanding of the New Testament’s earliest attainable text.

Internal evidence also plays a pivotal role in our analysis. The principle of lectio brevior potior (the shorter reading is preferred) is particularly relevant here, as the tendency among scribes to elaborate on or clarify the text often led to longer readings over time. Additionally, the principle of lectio difficilior potior (the more difficult reading is to be preferred) further supports the originality of the shorter reading, as the addition of “εν τω φανερω” (“openly”) would likely serve to resolve ambiguity rather than introduce it.

Given these considerations, both documentary and internal evidence converge on the conclusion that the original reading of Matthew 6:18 most likely corresponds to the shorter version found in the earliest and most reliable manuscripts. This reading, “ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι” (“your Father who sees in secret will reward you”), reflects a more austere and implicit understanding of divine recompense, consistent with the broader thematic concerns of the Sermon on the Mount regarding the sincerity of one’s piety.

This textual analysis, grounded in a rigorous historical-grammatical approach and an understanding of early Christian scribal practices, underscores the importance of careful and methodical scholarship in discerning the New Testament’s original text. By examining the evidence with a discerning eye, we draw closer to the words as they were first penned, offering a foundation upon which to build a deeper and more nuanced understanding of the Gospel message.

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).