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The Reading Culture of Early Christianity

In the complex and nuanced field of New Testament textual criticism, discerning the original wording of a passage requires a careful balance between documentary evidence and internal considerations. This is particularly true for Matthew 6:33, a verse central to understanding the priorities Jesus sets for his followers. The textual variants of this verse offer a window into the scribal practices and theological emphases of early Christian communities.

Matthew 6:33 presents us with several variants:

TR NU The commonly accepted reading in the Textus Receptus (TR) and the Nestle-Aland United Bible Societies (NU) text includes “τὴν βασιλείαν [τοῦ θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ” (“the kingdom of God and his righteousness”), supported by a significant number of later manuscripts.
Variant 1/WH, found in Codex Sinaiticus (א) among others, simplifies to “την βασιλειαν και την δικαιοσυνην αυτου” (“the kingdom and his righteousness”), omitting any direct reference to God.
Variant 2, uniquely preserved in Codex Vaticanus (B), reverses the order to “την δικαιοσυνην και την βασιλειαν αυτου” (“the righteousness and his kingdom”).
Variant 3, cited by Clement, expands the reference to “την βασιλειαν των ουρανων και την δικαιοσυνην αυτου” (“the kingdom of the heavens and his righteousness”).
Variant 4, represented by manuscript 245, further simplifies to “την βασιλειαν του θεου” (“the kingdom of God”).

The diversity of these readings underscores the dynamic nature of textual transmission in the early Christian era. The documentary method, which gives precedence to the physical manuscripts, particularly those of the Alexandrian text-type, is crucial in navigating these variants. Codex Sinaiticus (א) and Codex Vaticanus (B), both highly esteemed within the Alexandrian family, do not include the modifying phrase after “kingdom,” signaling a more streamlined original reading.

Bruce Metzger’s argument that Matthew typically uses a modifier after “kingdom” underscores the significance of the variations. This habitual use of a modifier suggests that the absence of “of God” or “of the heavens” in the earliest manuscripts is not accidental. The tendency of later scribes to add such modifiers, presumably for clarity or theological emphasis, is well-documented. However, the absence of these modifiers in the earliest and most reliable manuscripts, such as א and B, challenges the necessity and originality of their inclusion.

The principle of lectio difficilior potior (the more difficult reading is preferred) further supports the originality of the simpler readings found in א and B. The omission of a direct reference to God or the heavens in these manuscripts likely reflects an original ambiguity that was later resolved by scribes through the addition of clarifying phrases. This simplification aligns with Jesus’ emphasis on a broader concept of seeking divine priorities — encompassing both “kingdom” and “righteousness” — without the explicit specification found in later texts.

Considering the manuscript evidence and the internal logic of the text, the reading that best reflects the original intent of Matthew 6:33 is likely to be the simpler form, “the kingdom and his righteousness.” This variant not only preserves the essential thematic focus of the passage but also respects the textual integrity of the earliest witnesses. It highlights the universal call to pursue divine righteousness as a prerequisite for entering the kingdom, a core message of the Sermon on the Mount.

In conclusion, the critical examination of the textual variants of Matthew 6:33, grounded in a conservative and documentary approach, suggests that the original wording of the passage emphasized the dual pursuit of the kingdom and righteousness without the later added specifications. This finding not only contributes to our understanding of the textual tradition of the New Testament but also enriches our appreciation for the depth and nuance of Jesus’ teachings.

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).