Another Argument that Against Marcion Existed in a Period Before the Gospel of Luke Was Published

[Secret Alias]

And then in what immediately follows is the italicized portion really a citation from Paul's text or an argument made by the author of Against Marcion which became incorporated into the main text of Galatians:

For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you, never at any time pronounced either. "We have received therefore, the promise of the Spirit," as the apostle says, "through faith," even that faith by which the just man lives, in accordance with the Creator's purpose. What I say, then, is this, that that God is the object of faith who prefigured the grace of faith. But when he also adds, "For ye are all the children of faith," it becomes dear that what the heretic's industry erased was the mention of Abraham's name; for by faith the apostle declares us to be "children of Abraham," and after mentioning him he expressly called us "children of faith" also. But how are we children of faith? and of whose faith, if not Abraham's? For since Abraham believed God, and it was accounted to him for righteousness since, also, he deserved for that reason to be called the father of many nations, whilst we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life----since the just lives by his faith,----it therefore happens that, as he in the previous passage called us "sons of Abraham," since he is in faith our (common) father, so here also he named us "children of faith," for it was owing to his faith that it was promised that Abraham should be the father of (many) nations.

It would seem that there is only one mention of the hearers being proselytes (sons of Abraham) which is consistent with the statements about the Marcionite emphasis that the Christians came from Gentile proselytes rather than Gentiles. But look carefully at what this passage suggests:

1. the author of Against Marcion only says that "children of Abraham" was erased by Marcion
2. when the author goes on to say "for by faith the apostle declares us to be "children of Abraham," and after mentioning him he expressly called us "children of faith" also But how are we children of faith? and of whose faith, if not Abraham's" we enter into an absurd situation where - in the process of citing Marcion's erasures Marcion only erased positive mention of Abraham's faith rather than a long section extolling the greatness of Abraham (which incidentally is NOT cited as scripture but an argument by the author of Against Marcion on behalf of why 'the faith of Abraham' has to be in the epistle.

As such it is plain to see why the final editor of Galatians would have taken a fancy for this passage. It reinforces all the reasons the alleged excision of 'the faith of Abraham' meant for his community.

[Secret Alias]

So let's try to reconstruct which passages are actually explicitly cited in Book 5:

a man is not justified by the works of the law, but by faith [5.3.8] in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified. “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! If I will not rebuild what I destroyed, [5.3.8] then I really would be a lawbreaker. “For through the law I died to the law so that I might live for God. I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2 I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you heard? 3 Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh? Have you experienced so much in vain—if it really was in vain? 5 So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard? 6 So also Abraham “believed God, and it was credited to him as righteousness.”

7 Understand, then, that those who have faith are sons of Abraham [5.3.8] Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.” So those who rely on faith are blessed along with Abraham, the man of faith.

For all who rely on the works of the law are under a curse, as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Clearly no one who relies on the law is justified before God, because “the righteous will live by faith.” The law is not based on faith; on the contrary, it says, “The person who does these things will live by them.” Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.” [5.3.8] He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we shall receive the promise of the Spirit. Brothers and sisters, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. 16 The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. 17 What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. 18 For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise.

19 Why, then, was the law given at all? It was added because of transgressions until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator. 20 A mediator, however, implies more than one party; but God is one.

21 Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. 22 But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.

23 Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. 24 So the law was our guardian until Christ came that we might be justified by faith. 25 Now that this faith has come, we are no longer under a guardian.

26 So in Christ Jesus for you are all children of faith [5.3.12] for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

[Secret Alias]

For what it is worth Clement cites the section as:

"Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster." Do you not hear that we are no longer under that law which was accompanied with fear, but under the Word, the master of free choice? Then he subjoined the utterance, clear of all partiality: "For ye are all the children of God through faith in Christ Jesus. For as many as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."

[Secret Alias]

Now we have to decide where 'Marcion's sponge' erased material:

"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." This, however, was not said "after the manner of men." For there is no figure here, but literal truth. For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, "I speak after the manner of men," he adds), "Though it be but a man's covenant, no man disannulleth, or addeth thereto."134 [2] For by the figure of the permanency of a human covenant he was defending the divine testament. To Abraham were the promises made, and to his seed. He said not 'to seeds, 'as of many; but as of one, 'to thy seed, 'which is Christ. Fie on Marcion's sponge!

Sub eadem Abrahae mentione, dum ipso sensu revincatur,1 Adhuc, inquit, secundum hominem dico: dum essemus parvuli, sub elementis mundi eramus positi, ad deserviendum eis. Atquin non est hoc humanitus dictum. Non enim exemplum est, sed veritas. Quis enim parvulus, utique sensu, quod sunt nationes, non elementis subiectus est mundi, quae pro deo suspicit? Illud autem fuit, quod cum Secundum hominem dixisset, tamen testamentum hominis2 nemo spernit aut superordinat. Exemplo enim humani testamenti permanentis divinum tuebatur. Abrahae dictae
sunt promissiones et semini eius: non dixit seminibus, quasi pluribus, sed semini, tanquam uni, quod Christus est. Erubescat spongia Marcionis!

The way we have learned to read this passage is:

1. Tertullian begins by citing Marcion's Galatians = which = Gal. 3.15 and 4.3
2. Then Tertullian cites the 'correct' version of the scripture i.e. canonical Gal 3.15 as we have it
3. the line "To Abraham were the promises made, and to his seed. He said not 'to seeds, 'as of many; but as of one, 'to thy seed, 'which is Christ." is another citation of the text of Galatians because it appears in our canon as well in chapter 4

However I am not so sure about this. I think that we have evidence that all traces of Abraham were erased in Marcion's gospel aside from the allusion to proselytes (= son of Abraham). The Abraham references were added in order to strengthen a connection between Paul and the OT. But my suspicion is that To Abraham were the promises made, and to his seed. He said not 'to seeds, 'as of many; but as of one, 'to thy seed, 'which is Christ was originally made in Against Marcion 5 and then placed in the final orthodox redaction of Galatians to explain or strengthen the new understanding that chapter 4 is all a literal discussion of bondage to the elements - rather than a figure.

[Secret Alias]

As we follow the argument a little further we start to see that a massive effort was made to 'refashion' Gal 4 as entirely taken literally:

"But when the fulness of time was come, God sent forth His Son" ----the God, of course, who is the Lord of that very succession of times which constitutes an age; who also ordained, as "signs" of time, suns and moons and constellations and stars; who furthermore both predetermined and predicted that the revelation of His Son should be postponed to the end of the times. "It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested";140 "and in the last days I will pour out of my Spirit upon all flesh"141 as Joel says. It was characteristic of Him (only)142 to wait patiently for the fulness of time, to whom belonged the end of time no less than the beginning. [3] But as for that idle god, who has neither any work nor any prophecy, nor accordingly any time, to show for himself, what has he ever done to bring about the fulness of time, or to wait patiently its completion? If nothing, what an impotent state to have to wait for the Creator's time, in servility to the Creator! But for what end did He send His Son? "To redeem them that were under the law," in other words, to "make the crooked ways straight, and the rough places smooth," as Isaiah says144 ----in order that old things might pass away, and a new course begin, even "the new law out of Zion, and the word of the Lord from Jerusalem,"145 and "that we might receive the adoption of sons," that is, the Gentiles, who once were not sons. For He is to be "the light of the Gentiles," and "in His name shall the Gentiles trust."147 That we may have, therefore the assurance that we are the children of God, "He hath sent forth His Spirit into our hearts, crying, Abba, Father."148 For "in the last days," saith He," I will pour out of my Spirit upon all flesh."


Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

2 But is under tutors and governors until the time appointed of the father.

3 Even so we, when we were children, were in bondage under the elements of the world:

4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

5 To redeem them that were under the law, that we might receive the adoption of sons.

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

10 Ye observe days, and months, and times, and years.

[Secret Alias]

Now before we go any further we have to note two things:

1. Tertullian explicitly connects 3.14 to 3.26 in the 'true text'
2. there is an unmistakable huge gap between 3:15 and what follows it which explains the 'Marcion's sponge' statement in chapter 3 - Holmes's footnote "If I may be allwed to guess from the manner in which Tertullian expresseth himself, I should imagine that Marcion erased the whole of chap. iii. after the word le/gw in ver. 15, and the beginning of chap. iv., until you come to the word o#te in ver. 3. Then the words will be connected thus: `Brethren, I speak after the manner of men...when we were children we were in bondage under the elements of the world ; but when the fulness of time was come, God sent forth His Son.0' This is precisely what the argument of Tertullian requires, and they are the very words which he connects together" (Lardner, Hist. of Heretics, x. 43). Dr. Lardner, touching Marcion's omissions in this chap. iii. of the Epistle to the Galatians, says: "He omitted vers. 6, 7, 8, in order to get rid of the mention of Abraham, and of the gospel having been preached to him." This he said after St. Jerome, and then adds: "He ought also to have omitted part of ver. 9, su\n tw=| pistw=| 'Abraa/m, which seems to have been the case, according to T.'s manner of stating the argument against him" (Works, History of Heretics, x. 43)

A careful reading of the section reveals that T preserves 3.15 as it is in our canon "I speak after the manner of men, though it be but a man's covenant, no man disannulleth, or addeth thereto." But we have to acknowledge that T suggests that this still follows "by faith we shall receive the promise of the Spirit for you are all children of faith." So:

by faith we shall receive the promise of the Spirit for you are all children of faith. I speak after the manner of men, though it be but a man's covenant, no man disannulleth, or addeth thereto. When we were children, were in bondage under the elements of the world. But when the fulness of the time was come, God sent forth his Son to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

So the point is that we are not seeing two men battle over 'our text of Galatians' and 'Marcion's text of Galatians' but two texts that looked pretty similar save for one line that T accused Marcion of erasing. The line emboldened line above.

What becomes surprising then is that what remains in the section dealing with Galatians is actually pretty bare. As we shall see there are just a few more lines from Galatians 4 and a few 'fragments' from the remaining epistle - stretching strangely to the end of our letter. But oddly enough the discussion seems to be 'stuck' in chapter 3 especially if we acknowledge that 3:15 and 4:3 were originally joined in the letter known to both Marcionites and the author of Adv Marc 5.

To that end - given that we never quite reach the final verses of Galatians 3 viz. "For as many as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." This section so strongly echoes the earliest known Jewish daily prayers that these almost have to be original. For this reason perhaps T stops short of mentioning the last verses of Galatians 3. But - before I have finished going through the last lines of T's commentary on Galatians I wonder whether this is where the letter to Galatians (or whatever it was called) ended. Galatians 3:27, 28 would be a natural place to end an anti-Jewish epistle as we shall see.

[Secret Alias]

fsd

[Jax]

fsd

"for sure dog"?

[Secret Alias]

nah, I just scribbled something instead of 'delete'

[Secret Alias]

The question at the beginning of Galatians and Against Marcion's 'coverage' of the Marcionite text is whether or not the author is attesting to a common 'Jerusalem visit' by Paul to the pillars of the community or whether or not he was originally recounting Acts and arguing that a smaller Galatians text and incorporating or supplementing that text with the 'history' as found in Acts. First Galatians:

Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor; the same which I also was forward to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles

Then Against Marcion:

So he writes that after fourteen years he went up to Jerusalem, to seek the support of Peter and the rest of the apostles, to confer with them concerning the content of his gospel, for fear lest for all those years he had run, or was still running, in vain—meaning, if he was preaching the gospel in any form inconsistent with theirs. So great as this was his desire to be approved of and confirmed by those very people who, if you please, you suggest should be understood to be of too close kindred with Judaism. But when he says that not even was Titus circumcised, he now begins to make it plain that it was solely the question of circumcision which had suffered disturbance, because of their continued maintenance of the law, from those whom for that reason he calls false brethren unawares brought in: for their policy was none other than to safeguard the continuance of the law, dependent no doubt on unimpaired faith in the Creator; so that they were perverting the gospel, not by any such interpolation of scripture as to suggest that Christ belonged to the Creator, but by such a retention of the old rule of conduct as not to repudiate the Creator's law. So he says, On account of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ, that they might reduce us to bondage, we gave place by subjection not even for an hour. For let us pay attention to the meaning of his words, and the purpose of them, and <your> falsification of scripture will become evident. When he says first,
But not even Titus, who was with me, being a Greek, was compelled to be circumcised, and then proceeds, On account of false brethren unawares brought in, and what follows, he begins at once to render a reason for a contrary action, indicating for what purpose he did a thing he would neither have done nor have let it be known he had done, except for the previous occurrence of that on account of which he did do it. So then I would have you tell me, if those false brethren had not come in unawares to spy out their liberty, would they have given place to subjection? V I think not. Then they did give place because there were people on whose account concession was advisable. For this was in keeping with faith unripe and still in doubt regarding the observance of the law, when even the apostle himself suspected he might have run, or might still be running, in vain. So there was cause to discountenance those false brethren who were spying upon Christian liberty, to prevent them from leading it astray into the bondage of Judaism before Paul learned that he had not run in vain, before those who were apostles before him gave him their right hands, before with their agreement he undertook the task of preaching among the gentiles. Of necessity therefore he gave place, for a time, and so also had sound reason for circumcising Timothy, and bringing nazirites into the temple,b facts narrated in the Acts, and to this extent true, that they are in character with an apostle who professes that to the Jews he became a Jew that he might gain the Jews, and one living under the law for the sake of those who were living under the lawc—and so even for the sake of those brought in unawares—and lastly that he had become all things to all men, that he might gain them all. If these facts too require to be understood in this sense, neither can any man deny that Paul was a preacher of that God and that Christ, whose law, although he rejects it, yet he did now and again for circumstances' sake act on, but would have needed without hesitation to thrust out of his way if it had been a new god he had brought to light. Well it is therefore that Peter and James and John gave Paul their right hands, and made a compact about distribution of office, that Paul should go to the gentiles, and they to the circumcision: only
that they should remember the poor—this too according to the law of that Creator who cherishes the poor and needy, as I have proved in my discussion of your gospel

Then Acts:

And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

6 And the apostles and elders came together for to consider of this matter.

7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

9 And put no difference between us and them, purifying their hearts by faith.

10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

15 And to this agree the words of the prophets; as it is written,

16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

18 Known unto God are all his works from the beginning of the world.

19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

22 Then pleased it the apostles and elders with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas and Silas, chief men among the brethren:

23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia.

24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

26 Men that have hazarded their lives for the name of our Lord Jesus Christ.

27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.

28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

31 Which when they had read, they rejoiced for the consolation.

32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

34 Notwithstanding it pleased Silas to abide there still.

35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

37 And Barnabas determined to take with them John, whose surname was Mark.

38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

41 And he went through Syria and Cilicia, confirming the churches.