Matthew 17:21 - What's the Early Evidence Say?

In the Evangelical Heritage Version, Matthew 17:21 says, "But this kind does not go out except by prayer and fasting.”  The KJV, NKJV, EOB-NT, MEV, WEB, and 1995 NASB read similarly.  In the RV 1881, ASV, ESV, NIV, NLT, and NRSV, however, there is no such verse; the versification jumps from 20 to 22.  What has happened?

Bruce Manning Metzger

          Bruce Metzger did not spend many words explaining:  “Since there is no good reason why the passage, if originally present in Mathew, should have been omitted, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk. 9.29.”  (Textual Commentary on the GNT, p. 43)  His concise treatment is unsatisfactory for at least three reasons, first of which is the consideration that Matthew himself when using Mark’s Gospel (or something closely resembling it) had no discernible reason to skip over this statement of Jesus. 

          Second, the external evidence merits a closer look.  Neither the apparatus in the UBS GNT nor the Nestle-Aland NTG is sufficient.  We begin with their data, supplemented by Swanson:  verse 21 is absent in À* B Q 579 788 892* l253 it^e  ff¹ the Sinaitic Syriac, the Curetonian Syriac, Palestinian Aramaic, the Sahidic version, some Bohairic witnesses, an Ethiopic witness, and an early strata of the Old Georgian version.    Everything else favors the inclusion of τοῦτο δὲ τό γένος ούκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ (À^c reads ἐκβάλλεται instead of ἐκπορεύεται, 118 reads ἐξέρχεται, and 205 1505 l1074 read εξέρχεται) – including C D F G H K L Y O W Y Δ Σ Φ 0281 f¹ f¹³ 28 157 180 565 597 678 700 892^c 1006 1010 1071 1241 1243 1292 1342 1424 Byz Lect it^a it^aur it^b it^c it^d itf it^ff2 it^g1 it¹ itⁿ it^q Vulgate Peshitta Harklean Syriac Armenian some Georgian, and the patristic evidence is lopsided in favor of inclusion:  Origen Asterius Basil-of-Caesarea Chrysostom Hilary Ambrose Jerome Augustine.  Hort noted that daemonii is sometimes added in Old Latin witnesses.  The writer of an article at NeverThirsty stated, “The verse is not included in the newer Bibles because the older and better manuscripts of Matthew do not include it” and “Apparently in the process of copying the manuscripts, someone at a much later date copied the verse from the Gospel of Mark and added it to the Matthew account. “

 

         Now let’s zoom in on some patristic witnesses. 

          In 2010 Jonathan C. Borland presented a paper titled “THE AUTHENTICITY AND INTERPRETATION OF MATTHEW 17:21” at a gathering of the Evangelical Theological Society in Atlanta, Georgia.  He noted that 1604 2680 should be added to the list of MSS favoring non-inclusion, and that the percentage of Greek MSS favoring inclusion is 99.4%.  He also took a close look at some patristic witnesses:

          ● The author known as Pseudo-Clement, in Letters on Virginity (1:12) did not specify which Gospel he was quoting but the wording looks more like Matthew 17:21 than  Mark 9:29 when he wrote against individuals who “do not act with true faith, according to the teaching of our Lord, who hath said: ‘This kind goeth not out but by fasting and prayer,' offered unceasingly and with earnest mind.’”

          ● Clement of Alexandria, c. 200, in Extracts from the Prophets, wrote, “The Savior plainly declared to the believing apostles that prayer was stronger than faith in the case of a certain demoniac, whom they could not cleanse, when he said, ‘Such things are accomplished successfully through prayer.’”

          ● Tertullian, in de Jejun 8:2-3, without specifying whether he was citing Matthew or Mark, wrote the following:  “After that, he prescribed that fasting should be carried out without sadness.  For why should what is beneficial be sad? He taught also to fight against the more fierce demons by means of fasting. For is it surprising that the Holy Spirit is lead in through the same means by which the sinful spirit is lead out?”

          ● Origen, in his Commentary on Matthew (13:6-7) wrote, “That those, then, who suffer from what is called lunacy sometimes fall into the water is evident, and that they also fall into the fire, less frequently indeed, yet it does happen; and it is evident that this disorder is very difficult to cure, so that those who have the power to cure demoniacs sometimes fail in respect of this, and sometimes with fastings and supplications and more toils, succeed.”  And, “But let us also attend to this, ‘This kind goeth not out save by prayer and fasting,’ in order that if at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we may not adjure, nor put questions, nor speak to the impure spirit as if it heard, but devoting ourselves to prayer and fasting, may be successful as we pray for the sufferer, and by our own fasting may thrust out the unclean spirit from him.”

          ● The Latin writer Juvencus wrote in Book 3 of Libri evangeliorum quattuor, “For by means of limitless prayers it is faith and much fasting of determined soul that drive off this kind of illness.”

          Although defenders of modern versions have claimed that “The verse is not included in the newer Bibles because the older and better manuscripts of Matthew do not include it,” antiquity in this case favors inclusion:  the oldest witness for inclusion is older than the oldest witness for non-inclusion.

          The scope of attestation also favors inclusion at least as much as it favors non-inclusion:  Western witnesses for inclusion far outnumber the Western witnesses for non-inclusion, and they are geographically widespread.

          We are left with the appeal to the “best” manuscripts as the basis for rejecting the verse.  But this is circular reasoning; the real question is “What are the best witnesses at this specific point?”, and generalizations simply do not answer that question. It is like deciding which football team wins the ballgame when the score is tied by asking which kicker has made the most field goals, instead of by actually scoring more points than the other team.  

          Third, this supposed harmonization doesn’t yield a tight harmony.  Let’s compare the text of Matthew 17:21 to Mark 9:29.  Mark wrote, τοῦτο  τό γένος ἐν οὐδενὶ δύναται ἐξελθειν εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.  (Regarding the Alexandrian text’s non-inclusion of καὶ νηστείᾳ, see my earlier analysis.)  Metzger’s plea that Mark 9:29 was transplanted into Matthew 17 is complicated by the distinct lack of verbal similarity:

          Matthew:  τοῦτο δὲ τό γένος ούκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.

          Mark:  τοῦτο τό γένος ἐν οὐδενὶ δύναται ἐξελθειν εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.

          This is not a verbatim harmonization – out of 12 words (in Matthew 17:21), nine are identical – and Metzger’s comment that “copyists frequently inserted material derived from another Gospel” fails to explain why a scribe with Mark 9:29 in front of him would change 25% of its wording when inserting it into the text of the Gospel of Matthew.  It should also be noted that the kind of harmonization Metzger referred to usually involved harmonization to the text of Matthew in Mark and Luke, not the other way around (the harmonization of Matthew 9:13 and Mark 2:17 to Luke 5:32 being a notable exception).

          I propose that an early Western scribe intentionally omitted the material we know as Matthew 17:21 out of concern that readers might think that the ability of the Son of God was limited depending on whether he fasted or not.  (The same concern motivated the omission of καὶ νηστείᾳ in Mark 9:29.)  This exclusion was subsequently adopted by scribes in the Alexandrian transmission-line, which led to the reading (or non-reading) in À B Q et al.

          Matthew 17:21 should be regarded as an authentic part of the Gospel of Matthew.  The oldest evidence, the most geographically diverse evidence, and the vast majority of evidence all point in favor of its inclusion.  The NIV, ESV, etc. should be corrected accordingly.

Thanks to Jonathan Borland for sharing his insightful research.

"Some Manuscripts Say . . ." - The Problem with Footnotes

          Why are the footnotes in most English translations of the New Testament so unhelpfully vague?  “Some manuscripts say this.”  “Other manuscripts say that.”  While some readers may appreciate being notified about the presence of textual variants, the immediate effect of such vague footnotes is to render the passage doctrinally useless, unless both variants mean the same thing.  Furthermore, the use of “some” and “other” to describe manuscript evidence can be highly misleading. 

          Let me show you what I mean by sharing some details about textual variants in four passages from the Gospel of Matthew, and how they are treated in the ESV (English Standard Version) and in the HCSB (Holman Christian Standard Bible).  (Bear in mind that the HCSB is about to be re-issued in a revised form as the Christian Standard Bible, and there is no guarantee that their footnotes will be identical.  The ESV can also change from one edition to another.)  I will first present each passage as it is translated in the New King James Version, just to provide a frame of reference.    

● MATTHEW 12:47

NKJV:  Then one said to Him, “Look, Your mother and Your brothers are standing outside, seeking to speak with You.” 

ESV:  Matthew 12:47 is not included in the ESV.  A footnote states, “Some manuscripts insert verse 47:  “Someone told him, “Your mother and your brothers are standing outside, asking to speak to you.””

HCSB:  And someone told Him, “Look, Your mother and Your brothers are standing outside, wanting to speak to You.”  A footnote says, “12:47 Other mss omit this verse.”

            What has happened is that in an ancestor-manuscript of the three primary Alexandrian manuscripts of this passage – Sinaiticus, Vaticanus, and Codex L (019) – a copyist accidentally skipped from the word λαλησαι at the end of verse 46 to the same word at the end of verse 47, thus losing all the words in between.  The mistake was a relatively early one – impacting not only the Alexandrian Text’s leading witnesses but also an early form of the Syriac text.  However, not only does the longer reading account for the shorter reading in this case, but the external support for the inclusion of the verse is massive and ancient.  It includes almost all Greek manuscripts (not some bare majority, but over 99%, including Codices D and W) and a strong array of Old Latin copies, the Vulgate, and the Peshitta.  In addition, a comparison of two Middle Egyptian evidence may confirm the passage’s vulnerability to accidental loss:  Mae-2 (Schoyen Codex 2650) does not have the verse, but Mae-1 (the Scheide Codex, from c. 400 or slight later) has the verse.  

            Some additional details are worth noting.  In Codex D and some other manuscripts (including L and Θ), the order of the last two words in verse 46 is reversed; this may echo an early copyist’s practical attempt to decrease the perceived risk of losing verse 47 via parablepsis.  In Codex Sinaiticus, the copyist did not only skip all of verse 47 but also the last portion of verse 46, losing the words ζητουντες αυτω λαλησαι (“seeking to speak with Him”).   This level of sloppiness should be a concern.

            Footnotes which do not convey the limited range of the non-inclusion of Matthew 12:47, and which fail to convey the mechanism which accounts for the accidental loss of the verse, are worse than no footnote at all.  It would be better for the compilers of the ESV’s base-text of to acknowledge that their favored manuscripts are defective at this point (as Michael Holmes has done in the SBL-GNT).    

● MATTHEW 13:35a

NKJV:  “that it might be fulfilled which was spoken by the prophet,”  

ESV:  “This was to fulfill what was spoken by the prophet:” –

A footnote states:  “Some manuscripts Isaiah the prophet”

HCSB:  “so that what was spoken through the prophet might be fulfilled:”  (no footnote).  

            In New Testament passages that quote from the Old Testament without naming the specific reference, some copyists were tempted to embellish the text.  We can observe this, for example, in Codex Bezae (D) in Matthew 1:22; the name “Isaiah” is inserted into the text.  We see the same tendency in modern paraphrases; in Eugene Peterson’s The Message, for example, when a New Testament author quotes from the Old Testament, The Message often inserts the name of the Old Testament book, whether it is specified in the Greek text or not. 

            Occasionally, reckless copyists who made such embellishments assigned quotations to the wrong source.  In Codex Sinaiticus, for example, in the margin alongside Matthew 2:5-6, the name “Isaiah” appears in a vertically-written note to identify the prophet whose work is quoted in the text.  The prophet being quoted, however, is Micah, not Isaiah.  A little further along in Codex Sinaiticus, the name “Numbers” appears in a vertically-written note alongside Matthew 2:15, even though the text cited in Matthew 2:15 is Hosea 11:1.       

          The same thing has happened in Codex Sinaiticus in Matthew 13:35, except the embellishment has been inserted directly into the text; Codex Sinaiticus is one of the few manuscripts that reads “Isaiah the prophet” in Matthew 13:35.  This reading was known in the late 300’s by Jerome, who expressed a belief that the passage had previously referred to “Asaph the prophet” and that copyists who did not recognize Asaph’s name changed it to “Isaiah.” 

            The external evidence for the non-inclusion of Isaiah’s name in Matthew 13:35 is enormous and wide-ranging:  it is supported by B, D, W, and by every branch of the Byzantine Text, and by all known Syriac, Latin, Sahidic, and Armenian copies.             

            The attribution of the quotation to Isaiah is an error, and to some textual critics, this makes it likely to be original, on the grounds that it is thus the more difficult reading.  Hort, in 1881, demonstrated his non-belief in inerrancy in his Notes on Select Readings, stating, “It is difficult not to think Ἠσαίου [Isaiah] genuine.”  Eberhard Nestle (the originator of the Nestle-Aland compilation) embraced the erroneous reading in his 1901 Introduction to the Textual Criticism of the Greek New Testament.  On page 251, after acknowledging that this reading was only attested by a smattering of extant manuscripts, but was also mentioned by Eusebius and Jerome (both of whose explicitly rejected it), Nestle wrote, “It was used still earlier by Porphyrius as a proof of Matthew’s ignorance.  It is certainly, therefore, genuine.” 

            Nestle seems to have put a high degree of confidence in the ability of Porphyry to resist the temptation to use scribal mistakes as ammunition for his jibes, and a low degree of confidence in the ability of Christian copyists to simply reproduce the contents of their exemplars.  He does not explain why the same scribes who allowed Jeremiah’s name to stand in Matthew 27:9 (where some initial puzzlement is natural, considering Matthew 27:9-10 is mostly based on Zechariah 11:12-13) found it intolerable to read Isaiah’s name in Matthew 13:35.  The explanation of the evidence is not complex:  the name “Isaiah” crept into the transmission-stream as an early copyist’s erroneous attempt to specify which prophet was being cited – and, when this embellishment was recognized as what it was, it was duly resisted and jettisoned.        

            Footnotes which merely say that “Some manuscripts” have Isaiah’s name in Matthew 13:35 mislead the typical reader twice.  First, the term “some” does not convey that the number of manuscripts which have Isaiah’s name in this verse is very small.  Second, such a footnote fails to inform the reader about the scribal tendency to embellish non-specific references, and to provide names for prophets and other individuals whose names are not supplied in their exemplars.  (Even Papyrus 75, for example, has an embellishment in Luke 16:19, where a name is given to the rich man).  With these two factors in view, the reader is equipped to evaluate the evidence; without them, the sketchy footnotes only succeed in puzzling the reader.

● MATTHEW 14:30a

NKJV:  “But when he saw that the wind was boisterous”

ESV:  “But when he saw the wind” with a footnote:  “Some manuscripts strong wind.”

HCSB:  “But when he saw the strength of the wind” with a footnote: “Other mss read the wind”

            Here the editors of the ESV and the editors of the HCSB disagreed about which reading belongs in the text.  The phrase that is found in almost all Greek manuscripts is βλέπων δε τον ανεμον ισχυρον, but the ESV is based on the text of Codices B, À, and 33, which do not have the word ισχυρον.  The Middle Egyptian Schøyen Codex also supports non-inclusion of this word.  The shorter reading is efficiently explained by the longer reading:  a copyist whose work influenced the exemplars of the Alexandrian Text’s flagship manuscripts carelessly skipped from the letters -ον at the end of ανεμον to the same letters at the end of ισχυρον, accidentally losing the letters in between and thus losing the word ισχυρον. 

            Footnotes which give readers no clue about how the omission originated are not just unhelpful; they raise doubts about the stability of the text even in cases where a little information about word-endings has a strong clarifying effect.  Of course if a translation (in this case, the ESV) has adopted the incomplete text, those who want to maintain its credibility might want to avoid mentioning such inconvenient details. 

● MATTHEW 17:21

NKJV:  “However, this kind does not go out except by prayer and fasting.”

ESV:  Matthew 17:21 is not included in the ESV.  A footnote states:  “Some manuscripts insert verse 21:  But this kind never comes out except by prayer and fasting.”

HCSB:  Matthew 17:21 is included in the text, within brackets:  “[²¹However, this kind does not come out except by prayer and fasting.]”

            Out of about 1,700 Greek manuscripts of Matthew 17, almost all of them include verse 21, including the uncial codices D, L, Σ, and W, which represent different transmission-branches or locales.  The verse is also included in most Old Latin copies, and in the Vulgate.  The ESV, however, is based on the Nestle-Aland compilation, which does not include this verse because this verse is not included in Vaticanus and Sinaiticus and a few other witnesses representative of the Alexandrian Text; nor is this verse supported by two representatives of an early Syriac version of the Gospels. 

            Earlier than any of those witnesses, however, were the manuscripts used by Origen in the early 200’s – and Origen quoted this verse in his Commentary on Matthew, in Book 13, chapter 7.  In the mid-300’s, Basil of Caesarea also quoted this verse.  Ambrose of Milan used it, slightly later, in his Epistle 65, part 15.  So did John Chrysostom, in his Homily 57 on Matthew, and Hilary of Poitiers.  It is also included in the Peshitta (with fasting mentioned before prayer).

            Bruce Metzger – one of the compilers of the United Bible Societies’ Greek New Testament – wrote in his influential Textual Commentary that “There is no good reason why the passage, if originally present in Matthew, should have been omitted.”  I must suspect that the UBS committee’s search for a reason for excision was awfully brief, because it is not difficult to perceive that a Christian copyist could easily be alarmed by the thought that readers might conclude that the eternal Son of God needed to fast in order to control fallen angels.  (The same consideration motivated the excision of the words “and fasting” from Mark 9:29 in the Alexandrian Text; the presence of the words in Mark are confirmed, however, not only by almost all manuscripts, but also by Papyrus 45.) 

            In this case, referring to “Some manuscripts” and “Other manuscripts” obscures rather than illuminates the real state of the evidence, in which over 99% of the manuscripts favor the inclusion of the verse, and in which it is cited by patristic sources going back to the early 200’s.  Such vague footnotes do more harm than good.  They provide only an illusion of informing the reader, while failing to share information about meaningful aspects of the relevant evidence, such as the scope and antiquity of the evidence.

            The misleading vagueness in the footnotes for these four passages is typical of the textual footnotes that occur throughout the ESV.  The term “some” is used to describe about a dozen manuscripts, and it is also used to refer to over 1,600 manuscripts.  There is no way to tell from the footnotes what kind of evidence is meant by “some” manuscripts.  No attempt is made to explain to the reader how the reading in the footnote originated.  That is remarkably unhelpful.            

            If the editors of modern English translations wish to turn the margins of our Bibles into a collection of trivia about the mistakes made by ancient copyists, we should at least insist that they present the evidence fairly, instead of inviting readers to look at the manuscript-evidence through lenses that are foggy, distorted, and broken.         

            Textual footnotes should be helpful, concise, and focused.  When early patristic evidence is relevant, it should be mentioned.  (For instance, it is certainly deceptive to tell readers that “The earliest manuscripts” do not include Mark 16:9-20 without mentioning that Irenaeus quoted Mark 16:19 around 180, over a century before the two Greek uncials that omit verses 9-20 were made.)  When a textual variant is supported by fewer than ten Greek manuscripts, or when a variant’s support is almost exclusively from one transmission-branch, the scope of the evidence should be pointed out.  Exactly how to do this, while maintaining conciseness, is a challenge, but it will be far better to undertake that challenge than to continue to distract and puzzle Bible-readers with misleading footnotes.

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The Holy Bible, English Standard Version (ESV) is Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. 

The Holman Christian Standard Bible (HCSB) is © Copyright 2000 Holman Bible Publishers, Nashville, Tennessee.

The New King James Version (NKJV) is Copyright © 1982 by Thomas Nelson, Inc.