Matt 17:21 - Is it original?

[Deacon]

An old thread but an updated textual commentary:

[Matthew] 17:21 omit verse {A}
After Matt. 17:20, the majority of Greek manuscripts read τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ (‘but this kind does not come out except by prayer and fasting’; 012 04 05 019 etc.). This is lacking from ten Greek manuscripts, most of them considered to be important, and witnesses to each early translation (01* 03 038 0281 33 579 788 892* 1604 2680 [see TuT Matthew TS53]; latvl-pt syc, s cpa co, bo-pt ethms). There is no obvious reason for a mechanical omission, and the extra text is close to the parallel at Mark 9:29, where it fits the context better: an early reader may have felt that Jesus’ answer to the disciples was incomplete and therefore added the more direct response from memory (including the variant with the last two words; see Mark 9:29 below). This is one of three additional verses in the Byzantine tradition of Matthew (see also Matt. 18:11 and 23:14), which are also excluded from the editorial text of the SBLGNT and THGNT.
Houghton, H. A. G. 2025. A Textual Commentary on the Greek New Testament: A Companion to the Sixth Edition of the United Bible Societies’ Greek New Testament. Stuttgart: Deutsche Bibelgesellschaft.

 

[Conan]

An old thread but an updated textual commentary:

[Matthew] 17:21 omit verse {A}
After Matt. 17:20, the majority of Greek manuscripts read τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ (‘but this kind does not come out except by prayer and fasting’; 012 04 05 019 etc.). This is lacking from ten Greek manuscripts, most of them considered to be important, and witnesses to each early translation (01* 03 038 0281 33 579 788 892* 1604 2680 [see TuT Matthew TS53]; latvl-pt syc, s cpa co, bo-pt ethms). There is no obvious reason for a mechanical omission, and the extra text is close to the parallel at Mark 9:29, where it fits the context better: an early reader may have felt that Jesus’ answer to the disciples was incomplete and therefore added the more direct response from memory (including the variant with the last two words; see Mark 9:29 below). This is one of three additional verses in the Byzantine tradition of Matthew (see also Matt. 18:11 and 23:14), which are also excluded from the editorial text of the SBLGNT and THGNT.
Houghton, H. A. G. 2025. A Textual Commentary on the Greek New Testament: A Companion to the Sixth Edition of the United Bible Societies’ Greek New Testament. Stuttgart: Deutsche Bibelgesellschaft.

Thats a whole lot of manuscripts that have the words. A whole bunch of independent manuscripts that go way back with the words. Only 10 Greek manuscripts omit? 01 and 03 agree many times in an ancient omission. That the omission is ancient is obvious (all variants are), it's attestation is ancient as well. Look at all the streams running way back. To me it is a tough one. The words are not to be dismissed lightly.

 

[Alan Dale Gross]

So Westcott and Hort’s rule from 19th century secular textual criticism that the shorter reading is preferable still rules, unfortunately.

The flesh of man may think they 'rule' in these unprecedented editing whims intending to incrementally secularize and dispose of the Supernatural Attributes of Jesus and the Bible in general, but they are wholly exposed as disingenuous suppositions under the terms of honest comparison, history, and the Bible Doctrine of the Preservation of the Scriptures as the complete word of God, in its entirety.

It saddens me that the popular argument against the verse's authenticity, and not just this passage but others as well, is largely inadequate and repetitive, almost like intellectual inbreeding without deep original thought or extensive examination of the actual external and internal evidence.

If the same standards of 'we think', 'scholars' believe and agree', and 'Editors who exclude these passages say these decisions are motivated solely by evidence as to whether the passage was in the original New Testament or had been added later', in evaluating the King James Version, for example, it would have to be universally acknowledged 100% perfect.

As as if anything they suggest matters, faced with ancient and overwhelming evidence that they are out on a limb that has always been justifiably sawed off, leaving their bright ideas hanging in mid-air, the same place they got them from, out of the clear blue sky of guessing wrong in order to try to fool and sound smart to the flesh of their unsuspecting hearers.

AI research;

Matthew 17:21, as can be seen in GREEK TEXTS, ENGLISH VERSION TEXTS,

Manuscripts which agree with the Textus Receptus for this verse,

Versional Evidence, Patristic Citations, Liturgical and Lectionary Evidence,

all in Approximate Chronological Order in the Line of Preservation of God’s Word.


2007 Aramaic Bible in Plain English

“But this kind does not go out except by fasting and by prayer.”

2005 ΚΑΤΑ ΜΑΤΘΑΙΟΝ 17:21 Greek NT: RP Byzantine Majority Text
Tοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 17:21 Greek NT: Greek Orthodox Church
τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.

1956 Lamsa Bible

“Nevertheless this kind does not come out, except by fasting and prayer.”

1894 ΚΑΤΑ ΜΑΤΘΑΙΟΝ 17:21 Greek NT: Scrivener's Textus Receptus
τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.

KJV

“Howbeit this kind goeth not out but by prayer and fasting.”

1611 KJV

“Howbeit, this kind goeth not out, but by prayer and fasting.”

1587 Geneva Bible

“Howbeit this kinde goeth not out, but by prayer and fasting.”

1568 Bishops' Bible

“Howebeit, this kynde goeth not out, but by prayer and fastyng.”

1550 ΚΑΤΑ ΜΑΤΘΑΙΟΝ 17:21 Greek NT: Stephanus Textus Receptus
τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ

1535 Coverdale Bible

“How beit this kinde goeth not out, but by prayer and fastynge”

1526 Tyndale

“How be it this kynde goeth not oute but by prayer and fastinge.”

13 (Minuscule) - Eighth century

1 (Minuscule) - Seventh century

L 019 - Seventh century

W 032 - Fourth/fifth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

Byzantine Lectionaries Text (450-1450 A.D.):

• Origin/Development: Developed in Constantinople (the "Byzantine rite") from the 4th century, with peak manuscript creation in the 10th–12th centuries.

"Byzantine and Georgian lectionaries (547, 954, etc.) assign Matthew 17:21 to the 10th Sunday after Pentecost. Its presence in settled worship before the 6th century argues against later interpolation."

• Old Latin: Codex Vercellensis (a, 4th c.) and Codex Veronensis (b, 5th c.) both include the sentence, showing it in the Western tradition by the mid-300s.

• Latin Vulgate (Jerome, AD 405): retains the verse, testifying that the manuscripts Jerome considered “more ancient” supported inclusion.

• Coptic: The Sahidic (3rd c.) is mixed—some early fragments omit, but the Bohairic (4th/5th c.) and later Sahidic copies include, indicating early awareness of both forms.

• Didymus the Blind, On the Trinity 3.35 (mid-4th c.), cites the clause.

• Origen, Commentary on Matthew 13.7 (early 3rd c.), quotes the wording while discussing fasting and exorcism.

• John Chrysostom, Homilies on Matthew 57 (c. AD 390): “For this kind goeth not out but by prayer and fasting.”

• Syriac: Old Syriac Curetonian and Sinaitic (c. AD 200), as well as the Peshitta (~AD 350), all read the verse.

• Jerome, Against Jovinian 2.15, appeals to the verse in defense of fasting.

• Augustine, Letter 236.2, uses the verse in a pastoral context.

"These citations pre-date or are contemporary with the oldest extant manuscripts, confirming its currency in multiple language areas."

Even my brief treatment cannot be considered extensive, but rather largely superficial, whittling down the evidence to the simplest possible terms for hopefully a little more honest appraisal.

You have no idea how HEAVY and GOD-HONORING your statement here and above is.

 

[Alan Dale Gross]

From a practical point of view, personally the verse offers little.

Affected Teaching

BIBLE TEACHING ON THE SUPERNATURAL MARCULOUS GIFTS OF THE DECIPLES.

“Howbeit, this kind goeth not out,....” The Vulgate Latin renders it, "is not cast out"; and so do the Arabic version, and Munster's Hebrew Gospel; and which confirm the more commonly received sense of these words, that they are to be understood of that kind of devils, one of which was cast out of the lunatic, and was of the worst sort, of a fierce and obstinate kind; and having had long possession, was not easily ejected:

“and that there is a difference in devils, some are worse and more wicked than others, is clear from Matthew 12:45 and not of that kind of miracles, or kind of faith to the working of such miracles.

“Moreover, the above versions, as they fitly express the word here used; see Mark 9:17 compared with Matthew 15:17. So, they pertinently set forth the dispossession of devils, who do not go out voluntarily, but by force; and this sort could not be ejected,

“but by fasting and prayer”: that is, in the exercise of “the Gift of” a Miraculous Faith, expressed in solemn prayer to God, joined with fasting.

“It seems that Christ not only suggests that faith was greatly wanting in His Disciples; for which reason they could not cast out the devil, and heal the lunatic; but they had been wanting in prayer to God, to assist them in the exercise of their Miraculous Gifts…”

(Matthew 17 Gill's Exposition)


BIBLE TEACHING ON THE SUPERNATURAL PREISTHOOD OF THE BELIEVER.

“When the Lord speaks of fasting and prayer in this verse, He is emphasizing intense prayer and if one fasts and prays in certain situations, they must realize that their dependence is totally upon God and it is not their actions that will work in their situation. (James 4:15 KJV) “For that ye ought to say, If the Lord will, we shall live, and do this, or that.”

“Every believer lives within the Lord’s Will for their lives and sometimes, even we go into intense prayer, God may choose to say “No” to our request. Keep in mind that “No” is an answer to prayer, as well as “Yes”.

“The modern versions omit this verse and it has a great lesson that Christians need to be in intense prayer, not only in certain situations but in all of life since we live in perilous times.

“There is no reason why the modern versions should omit this verse.”

“Fasting and praying went together in the old days as well as today. Fasting is designed to keep our eyes upon the Lord and not to be interrupted with the care of this life.

“There is a great verse in the Old Testament which speaks of fasting. (Isa 58:5-6 KJV) “Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?

{6} “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?”

In Isaiah 58:5-6, we see that the fast in the Christian’s life is not one of food but of being involved with sending forth the Gospel.

When we engage in the Lord’s work, we are, in essence, fasting or giving up our own pleasures for the sake of the Gospel. (Mat 10:39 KJV) “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.”

“We are using up the time on earth for the Gospel’s sake and that is the fast that the Lord has in view as we read in Matthew 10:39, as we lose our life (get involved with Kingdom work) we are finding our true life and that is Christ.

“(Col 3:4 KJV) “When Christ, Who is our Life, shall Appear, then shall ye also appear with Him in Glory.” As we read in Colossians 3:4, Christ is our Life. So, we see that fasting is much more than giving up a meal or two, it is basically for a lifetime.

“In Matthew 17:21, when it speaks of demon possession and casting them out comes by prayer and fasting, it is basically pointing to the fact that when a person becomes saved, the Holy Spirit lives in them and the devils no longer can reside in that person. (Mark 5:15 KJV) “And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.”

“Probably the best verse showing this is Mark 5:15 that the Gadarene Demoniac was delivered from all the indwelling devils and was in his right mind. This is a great picture of salvation, the transition from the kingdom of Satan to the Kingdom of God.

"Once again, the modern versions rob the Christian of a great teaching.

(Matthew 17:21)

 

[Alan Dale Gross]

The words are not to be dismissed lightly.

Internal and Contextual Considerations

“Matthew often condenses Mark yet keeps Markan key statements when they bear theological weight. Mark 9:29 contains the same clause, so the charge of harmonization could cut both ways: either Matthew originally shared the saying and Alexandrian copyists omitted it (perhaps accidentally after the –οντα/τοῦτο line ending) or a scribe added it from Mark.

“Matthew’s immediate context (17:19-20)
speaks of the Disciples’ power failure and the need for faith.

“Prayer-and-fasting completes the pedagogical triad of faith, prayer, and discipline, fitting the Matthean didactic style.” (That is exactly how Matthew taught).

Summary of Evidential Weight

1. “Geographic Spread: Greece (D, W), Egypt (Coptic), Syria (Peshitta), North Africa (Old Latin), Western Europe (Vulgate).

2. “Chronological Depth: attested in the early 3rd-century fathers and versions, only a century after the autograph.

3. “Numerical Strength: well over 90 % of all Greek manuscripts.

4. “Liturgical Entrenchment: cited in lectionaries and sermons long before the Middle Ages.

5. “Internal fit: completes Matthew’s theological instruction and parallels Mark without redundancy.”

​

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Implications for Canonical Authority

“Given the concurrence of extensive Manuscript Support, Ancient Translations, and Patristic Usage, Matthew 17:21 belongs in the canonical text.

“Where modern critical editions bracket it, the faithful reader may still receive it confidently as Scripture, trusting that “all Scripture is God-breathed” (2 Timothy 3:16) and that God Providentially Preserved His Word through the fullness of the Manuscript Tradition.”

(What historical evidence supports the inclusion of Matthew 17:21 in early manuscripts?).

 

[Ascetic X]

I have heard another teaching on what “Howbeit this kind goeth not out but by prayer and fasting” might mean.

Fasting, coupled with prayer, is depicted as a way to intensify one's spiritual focus and dependence on God. In biblical times, fasting was a common practice for seeking God's guidance, expressing repentance, or obtaining deliverance, as seen in the story of Esther.

Let’s think about that “intensify one’s spiritual focus” aspect of fasting.

Matthew 17:15 the possessed boy’s father declares:

“Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. And I brought him to thy disciples, and they could not cure him.”

When the disciples tried to drive out the evil spirit, it was likely causing the boy to have seizures, which would have been a malicious, defiant act by the demon to intimidate the disciples and even frighten them.

Fasting could mean, in this context, abstaining, not from food, but from the sense impressions displayed by the presence of the demon in the possessed boy. In other words, do not be distracted by the way the boy is having spasms and foaming at the mouth. Fast from that and focus instead on the power, love, and mercy of God. Concentrate on the authority you have over the realms of darkness.