Chapter IV.—Another Instance of Marcion’s Tampering with St. Paul’s Text.  The Fulness of Time, Announced by the Apostle, Foretold by the Prophets. Mosaic Rites Abrogated by the Creator Himself. Marcion’s Tricks About Abraham’s Name. The Creator, by His Christ, the Fountain of the Grace and the Liberty Which St. Paul Announced. Marcion’s Docetism Refuted.

“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.”^53225322    This apparent quotation is in fact a patching together of two sentences from Gal. iii. 15 and iv. 3 (Fr. Junius). “If I may be allowed to guess from the manner in which Tertullian expresseth himself, I should imagine that Marcion erased the whole of chap. iii. after the word λέγω in ver. 15, and the beginning of chap. iv., until you come to the word ὅτε 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.’ 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, σὺν τῷ πιστῷ ᾽Αβραάμ, which seems to have been the case, according to T.’s manner of stating the argument against him” (Works, History of Heretics, x. 43). This, however, was not said “after the manner of men.” For there is no figure^53235323    Exemplum. 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^53245324    Suspicit. 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.”^53255325    Gal. iii. 15. This, of course, is consistent in St. Paul’s argument. Marcion, however, by erasing all the intervening verses, and affixing the phrase “after the manner of men” to the plain assertion of Gal. iv. 3, reduces the whole statement to an absurdity. 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.”^53265326    Gal. iii. 16. Fie on^53275327    Erubescat. Marcion’s sponge! But indeed it is superfluous to dwell on what he has erased, when he may be more effectually confuted from that which he has retained.^53285328    So, instead of pursuing the contents of chap. iii., he proceeds to such of chap. iv. as Marcion reserved. “But when the fulness of time was come, God sent forth His Son”^53295329    Gal. iv. 4.—the God, of course, who is the Lord of that 436very 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.^53305330    In extremitatem temporum. “It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested”;^53315331    Isa. ii. 2 (Sept). “and in the last days I will pour out of my Spirit upon all flesh”^53325332    Joel iii. 28, as quoted by St. Peter, Acts ii. 17. as Joel says. It was characteristic of Him (only)^53335333    Ipsius. to wait patiently for the fulness of time, to whom belonged the end of time no less than the beginning. 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,”^53345334    Gal. iv. 5. in other words, to “make the crooked ways straight, and the rough places smooth,” as Isaiah says^53355335    Isa. xl. 4.—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,”^53365336    Isa. ii. 3. and “that we might receive the adoption of sons,”^53375337    Gal. iv. 5. 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.”^53385338    Isa. xlii. 4, 6. 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.”^53395339    Gal. iv. 6. For “in the last days,” saith He, “I will pour out of my Spirit upon all flesh.”^53405340    Joel iii. 28, as given in Acts ii. 17.

Now, from whom comes this grace, but from Him who proclaimed the promise thereof? Who is (our) Father, but He who is also our Maker?  Therefore, after such affluence (of grace), they should not have returned “to weak and beggarly elements.”^53415341    Gal. iv. 9. By the Romans, however, the rudiments of learning are wont to be called elements. He did not therefore seek, by any depreciation of the mundane elements, to turn them away from their god, although, when he said just before, “Howbeit, then, ye serve them which by nature are no gods,”^53425342    Gal. iv. 8. he censured the error of that physical or natural superstition which holds the elements to be god; but at the God of those elements he aimed not in this censure.^53435343    Nec sic taxans. He tells us himself clearly enough what he means by “elements,” even the rudiments of the law: “Ye observe days, and months, and times, and years”^53445344    Gal. iv. 10.—the sabbaths, I suppose, and “the preparations,”^53455345    Cœnas puras: probably the παρασκευαί mentioned in John xix. 31. and the fasts, and the “high days.”^53465346    See also John xix. 31. For the cessation of even these, no less than of circumcision, was appointed by the Creator’s decrees, who had said by Isaiah, “Your new moons, and your sabbaths, and your high days I cannot bear; your fasting, and feasts, and ceremonies my soul hateth;”^53475347    Isa. i. 13, 14. also by Amos, “I hate, I despise your feast-days, and I will not smell in your solemn assemblies;”^53485348    Amos v. 21. and again by Hosea, “I will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies.”^53495349    Hos. ii. 11. The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.^53505350    In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression. “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”^53515351    Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354. (that is to say, they presaged something besides the literal history); “for these are the 437two covenants,” or the two exhibitions (of the divine plans),^53525352    Ostensiones: revelationes perhaps. as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”^53535353    Gal. iv. 21–26, 31. In this passage he has undoubtedly shown that Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from that son of Abraham who was born of the free woman; whereas from the son of the bond maid came the legal bondage of Judaism. Both dispensations, therefore, emanate from that same God by whom,^53545354    Apud quem. as we have found, they were both sketched out beforehand. When he speaks of “the liberty wherewith Christ hath made us free,”^53555355    Gal. v. 1. does not the very phrase indicate that He is the Liberator who was once the Master? For Galba himself never liberated slaves which were not his own, even when about to restore free men to their liberty.^53565356    Tertullian, in his terse style, takes the case of the emperor, as the highest potentate, who, if any, might make free with his power. He seizes the moment when Galba was saluted emperor on Nero’s death, and was the means of delivering so many out of the hands of the tyrant, in order to sharpen the point of his illustration. By Him, therefore, will liberty be bestowed, at whose command lay the enslaving power of the law. And very properly. It was not meet that those who had received liberty should be “entangled again with the yoke of bondage”^53575357    Gal. v. 1.—that is, of the law; now that the Psalm had its prophecy accomplished: “Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ.”^53585358    Ps. ii. 3, 2. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”^53595359    Jer. iv. 4. as Moses likewise had enjoined, “Circumcise your hard hearts”^53605360    Deut. x. 16.—not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that “in Christ neither circumcision availeth anything, nor uncircumcision?”^53615361    Gal. v. 6. For it was his duty to prefer the rival principle of that which he was abolishing, if he had a mission from the god who was the enemy of circumcision.

Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power^53625362    Utraque vacabat. in Christ, by reason of the excellency of faith—of that faith concerning which it had been written, “And in His name shall the Gentiles trust?”^53635363    Isa. xlii. 4.—of that faith “which,” he says “worketh by love.”^53645364    Gal. v. 6. By this saying he also shows that the Creator is the source of that grace. For whether he speaks of the love which is due to God, or that which is due to one’s neighbor—in either case, the Creator’s grace is meant: for it is He who enjoins the first in these words, “Thou shalt love God with all thine heart, and with all thy soul, and with all thy strength;”^53655365    Deut. vi. 5. and also the second in another passage:  “Thou shalt love thy neighbour as thyself.”^53665366    Lev. xix. 18. “But he that troubleth you shall have to bear judgment.”^53675367    Gal. v. 10. From what God? From (Marcion’s) most excellent god? But he does not execute judgment. From the Creator? But neither will He condemn the maintainer of circumcision. Now, if none other but the Creator shall be found to execute judgment, it follows that only He, who has determined on the cessation of the law, shall be able to condemn the defenders of the law; and what, if he also affirms the law in that portion of it where it ought (to be permanent)? “For,” says he, “all the law is fulfilled in you by this:  ‘Thou shalt love thy neighbour as thyself.’”^53685368    Gal. v. 14. If, indeed, he will have it that by the words “it is fulfilled” it is implied that the law no longer has to be fulfilled, then of course he does not mean that I should any more love my neighbour as myself, since this precept must have ceased together with the law. But no! we must evermore continue to observe this commandment. The Creator’s law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal,^53695369    Dispendium. but the favour of a compendious acceptance;^53705370    Compendium: the terseness of the original cannot be preserved in the translation. 438the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it.  When, therefore, he says, “Bear ye one another’s burdens, and so fulfill the law of Christ,”^53715371    Gal. vi. 2. since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, “Thou shalt love thy neighbour as thyself” (which, in fact, underlies the injunction, “Bear ye one another’s burdens”), is really “the law of Christ,” though literally the law of the Creator. Christ, therefore, is the Creator’s Christ, as Christ’s law is the Creator’s law.  “Be not deceived,^53725372    Erratis: literally, “ye are deceived.” God is not mocked.”^53735373    Gal. vi. 7. But Marcion’s god can be mocked; for he knows not how to be angry, or how to take vengeance. “For whatsoever a man soweth, that shall he also reap.”^53745374    Gal. vi. 7. It is then the God of recompense and judgment who threatens^53755375    Intentat. this. “Let us not be weary in well-doing;”^53765376    Gal. vi. 9. and “as we have opportunity, let us do good.”^53775377    Gal. vi. 10. Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods. If, however, He also announces recompense, then from the same God must come the harvest both of death^53785378    Corruptionis. and of life. But “in due time we shall reap;”^53795379    Gal. vi. 9. because in Ecclesiastes it is said, “For everything there will be a time.”^53805380    Eccles. iii. 17. Moreover, “the world is crucified unto me,” who am a servant of the Creator—“the world,” (I say,) but not the God who made the world—“and I unto the world,”^53815381    Gal. vi. 14. not unto the God who made the world. The world, in the apostle’s sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them “persecutors of Christ.”^53825382    See Gal. vi. 17, κόπους μοι μηδεὶς παρεχέτω, “let no one harass me.” But when he adds, that “he bare in his body the scars^53835383    Stigmata: the scars not of circumcision, but of wounds suffered for His sake (Conybeare and Howson). of Christ”—since scars, of course, are accidents of body^53845384    Corporalia.—he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial,^53855385    Solidam. the scars of which he represents as borne upon his body.