So after the last example we have effectively proved - or made it almost irrefutable (it would mean that Marcion and Irenaeus shared the same understanding that the apostle submitted to the other apostles). Now we have an interesting example of the author:4. For he remembered that the time was come of which the Psalm spake, "Let us break their bands asunder, and cast off their yoke from us; "110 since the time when "the nations became tumultuous, and the people imagined vain counsels; "when "the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ,"111 in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,112 "because the just shall live by his faith."113 [9] Now, although the prophet Habakkuk first said this, yet you have the apostle here confirming the prophets, even as Christ did. The object, therefore, of the faith whereby the just man shall live, will be that same God to whom likewise belongs the law, by doing which no man is justified. Since, then, there equally are found the curse in the law and the blessing in faith, you have both conditions set forth by114 the Creator: "Behold," says He, "I have set before you a blessing and a curse."115 You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. [5.3.9]
a. claiming that Marcion said one thing - i.e. that the OT and NT are associated with two hostile gods
but now
b. 'demonstrating' that Paul used Habakkuk thereby rendering (a) ridiculous. But were the Marcionites that ridiculous? Did they actually have the passage in Habakkuk or - as I would have it - the author is simply using his edition of Galatians. Notice the argumentation in the second part of the passage:
This seems entirely theoretical. This is not something that the Marcionites DID say but a 'Marcionite interpretation' of something that was in the author's edition of Galatians. To this end, it is not an attestation again of what is in the Marcionite canon but only that the author is raising theoretical arguments about how a Marcionite would interpret things from a common text.You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, "Christ was made a curse for us,"116 is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator's appointment. [10] But yet it by no means follows, because the Creator said of old, "Cursed is every one that hangeth on a tree,"117 that Christ belonged to another god, and on that account was accursed even then in the law.
This is interesting. Yes it does speak to knowledge about what heretics said about the passage but speaks against any direct knowledge of the text. Indeed if the author was really examining a Marcionite edition of Galatians you'd expect small deviations throughout the body of the text. Instead we have A SINGLE ALLUSION to textual variation. This is utterly incredible. Two verbatim editions of the same text held in common by two hostile communities. Absolutely impossible. So this is NOT an examination of the Marcionite edition of Galatians but rather (i) a discussion developed from the author's edition of Galatians based on (ii) things known about the Marcionites and their interpretation of scripture - even sometimes specific passages and (iii) things Marcionites MIGHT have said if they were confronted with a specific passage.5. "But," says he, "I speak after the manner of men: when we were children, we were placed in bondage under the elements of the world."131 This, however, was not said "after the manner of men." For there is no figure132 here, but literal truth. [5.4.1]
