1When Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.
2Now when John heard in the prison the works of Christ, he sent two of his disciples 3and said to him, “Are you he who comes, or should we look for another?”
4Jesus answered them, “Go and tell John the things which you hear and see: 5the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 6Blessed is he who finds no occasion for stumbling in me.”
7As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed shaken by the wind? 8But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings’ houses. 9But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 10For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’ 11Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 12From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 13For all the prophets and the law prophesied until John. 14If you are willing to receive it, this is Elijah, who is to come. 15He who has ears to hear, let him hear.
16“But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 17and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’ 18For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”
20Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent. 21“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 23You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until today. 24But I tell you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.”
25At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 26Yes, Father, for so it was well-pleasing in your sight. 27All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him.
28“Come to me, all you who labor and are heavily burdened, and I will give you rest. 29Take my yoke upon you and learn from me, for I am gentle and humble in heart; and you will find rest for your souls. 30For my yoke is easy, and my burden is light.”
New Testament textual criticism is the discipline in which the wording of the original text is determined. It is needed because the originals have turned to dust long ago and no two manuscripts are exactly alike. The word “criticism” in this context is not a subjective term, as if these scholars are personally critical. Rather, it means research.
New Testament textual critics examine two kinds of evidence when making decisions about the authenticity of a given text. External evidence is the hard data—manuscripts, ancient translations (or versions), and writings by church fathers (the bishops, priests, and scholars of the ancient church). All of this is compared to see if it can be determined which variants came from which and especially when each arose. Internal evidence is the soft data—what the author would be likely to have written and how the ancient scribes (or copyists) would be likely to have corrupted the text. The author’s writings are examined for their theology, coherence, style, and context. The scribe’s writings are examined via the manuscripts. No two manuscripts are exactly alike, so it is logical to assume that scribes along the way corrupted the text. Most of the corruptions are unintentional, involving spelling errors, transposition of words and letters, omissions, additions, errors due to hearing or sight or fatigue. But sometimes scribes also made intentional changes, often assuming that the manuscript they were copying had mistakes. So, even though internal evidence is an examination of the soft data, it cannot be ignored.
Textual criticism cannot be done by counting manuscripts. It is the weight of the manuscripts, not their number that is important. One axiom is always kept front and center when looking at external and internal evidence:
Choose the reading that best explains the rise of the other(s).
The more that external and internal evidence point to the same wording as authentic, the greater the certainty scholars can have. Among the hundreds of thousands of textual variants in the manuscripts, less than one percent of them are in any serious doubt. Yet no cardinal doctrine of the Christian faith is jeopardized by any of them.