| 1 Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν Θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν. 2 μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀλλ’ οὐ κατ’ ἐπίγνωσιν· 3 ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν. 4 τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι. 5 Μωϋσῆς γὰρ γράφει ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμου ὁ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτῇ. 6 ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτ’ ἔστιν Χριστὸν καταγαγεῖν· 7 ἤ Τίς καταβήσεται εἰς τὴν ἄβυσσον; τοῦτ’ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 8 ἀλλὰ τί λέγει; Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου· τοῦτ’ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 9 ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου Κύριον Ἰησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10 καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. 11 λέγει γὰρ ἡ γραφή Πᾶς ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. 12 οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος· ὁ γὰρ αὐτὸς Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 13 Πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. 14 πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 15 πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθάπερ γέγραπται Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά. 16 Ἀλλ’ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ. Ἡσαΐας γὰρ λέγει Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; 17 ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ. 18 ἀλλὰ λέγω, μὴ οὐκ ἤκουσαν; μενοῦνγε Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. 19 ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρῶτος Μωϋσῆς λέγει Ἐγὼ παραζηλώσω ὑμᾶς ἐπ’ οὐκ ἔθνει, ἐπ’ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς. 20 Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. 21 πρὸς δὲ τὸν Ἰσραὴλ λέγει Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα. | [Criterion 1, criterion 4:] 1 Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved. 2 For I testify about them [Marcion: Israel (?)] that they have a zeal for God, but not according to knowledge. 3 For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they didn’t subject themselves to the righteousness of God. 4 For Christ is the fulfillment of the law for righteousness to everyone who believes. [Criterion 1, criterion 4:] 5 For Moses writes about the righteousness of the law, “The one who does them will live by them.” 6 But the righteousness which is of faith says this, “Don’t say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down); 7 or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead.)” 8 But what does it say? “The word is near you, in your mouth, and in your heart;” that is, the word of faith which we preach: 9 that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart, one believes resulting in righteousness; and with the mouth confession is made resulting in salvation. 11 For the Scripture says, “Whoever believes in him will not be disappointed.” 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 13 For, “Whoever will call on the name of the Lord will be saved.” 14 How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 15 And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!” 16 But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?” 17 So faith comes by hearing, and hearing by the word of God. 18 But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.” 19 But I ask, didn’t Israel know? First Moses says, “I will provoke you to jealousy with that which is no nation. I will make you angry with a nation void of understanding.” 20 Isaiah is very bold and says, “I was found by those who didn’t seek me. I was revealed to those who didn’t ask for me.” 21 But about Israel he says, “All day long I stretched out my hands to a disobedient and contrary people.” |
Tertullian, Against Marcion 5.14.6: [6] Salio et hic amplissimum abruptum intercisae scripturae, sed apprehendo testimonium perhibentem apostolum Israeli, quod zelum dei habeant, sui utique, non tamen per scientiam. Deum enim, inquit, ignorantes, et suam iustitiam sistere quaerentes, non subiecerunt se iustitiae dei; finis etenim legis Christus in iustitia omni credenti. / [6] I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel "that they have a zeal of God"----their own God, of course----"but not according to knowledge. For," says he, "being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth."
Tertullian, Against Marcion 5.14.9: [9] Quid enim deliquerant, si iustitiam dei sui adversus eum sistebant quem ignorabant? Atquin exclamat: O profundum divitiarum et sapientiae dei, et investigabiles viae eius! Unde illa eruptio? Ex recordatione scilicet scripturarum quas retro revolverat, ex contemplatione sacramentorum quae supra disseruerat in fidem Christi ex lege venientem. Haec si Marcion de industria erasit, quid apostolus eius exclamat, nullas intuens divitias dei, tam pauperis et egeni quam qui nihil condidit, nihil praedicavit, nihil denique habuit, ut qui in aliena descendit? Sed enim et opes et divitiae creatoris olim absconditae, nunc reseratae. Sic enim repromiserat: Et dabo illis thesauros occultos, invisibiles aperiam eis. / [9] For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing----in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator's resources and riches, which once had been hidden, were now disclosed.
Epiphanius, Panarion 42.11.7: <ζ> (<λδ>). «Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι». / 7(34). 'For Christ is the fulfilment of the Law for righteousness to everyone that believeth.'
Epiphanius, Panarion 42.12.3: <ζ> <καὶ> <λδ> <σχόλιον>. «Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι». <ζ> <καὶ> <λδ> <ἔλεγχος>. Εἰ εἰς δικαιοσύνην Χριστὸς ἐλήλυθεν παντὶ τῷ πιστεύοντι, οὐ τοῦ νόμου τελειουμένου, εἰ μὴ Χριστὸς τελειώσῃ τῇ ἑαυτοῦ παρουσίᾳ, οὐκ ἄρα τελειωθήσεσθε, ὦ Ἰουδαῖοι, ἐν νόμῳ μένοντες, ἐὰν μὴ Χριστὸν ἐνδημήσαντα πιστεύσαντες ὑποδέξησθε. ἀλλὰ οὐδὲ σύ, Μαρκίων, δυνήσῃ σωθῆναι ἐν Χριστῷ, τὴν ἀρχὴν τοῦ κηρύγματος καὶ τὴν ῥίζαν ἀποβαλλόμενος, ὅπερ ἐστὶ νόμος, ἀφ' οὗπερ Χριστὸς γινωσκόμενος τελειοῖ τὸν μὴ τὸν νόμον βδελυσσόμενον ὡς ἀλλότριον Χριστοῦ ὑπάρχοντα. / Scholion 7 and 34. 'For Christ is the fulfilment of the Law for righteousness to everyone that believeth.' (a) Elenchus 7 and 34. If Christ has come for righteousness for all who believe, while the Law cannot be fulfilled unless Christ fulfils it by his coming, you will not be perfected, you Jews, by remaining in the Law, unless you believe and accept the Christ who has come. (b) But neither can you be saved in Christ, Marcion, since you reject the first principle and root of the proclamation, which is the Law from which Christ is known and which perfects one who does not despise the Law as alien to Christ.
Jason BeDuhn remarks (pages 302-303) concerning Romans 10.5-11.32: Tertullian says with regard to the words of 11.33: "Whence that outburst? Out of his recollection of those scriptures to which he had already referred, out of his mediation upon those types and figures which he had previously expounded as bearing on the faith of Christ which was to emerge from the Law. If Marcion has of set purpose cut out these passages, what is this exclamation his apostle makes, when he has no riches of his god to look upon, a poor god and needy as one must be who has created nothing, prophesied nothing, in fact possessed nothing, one who has come down to another's property?" (5.14.9) Harnack (Marcion 108*) maintains that this remark indicates that the entirety of 10.5-11.32 was lacking in Marcion's text, and that 11.33 directly commented on 10.4.
Peter Kirby remarks concerning Romans 10.5-11.32: BeDuhn writes, “.... Schmid (Marcion und sein Apostolos, 111) expresses some doubt that the gap was so extensive. He points to a passage in Irenaeus, Haer. 1.27.3, which refers to a Marcionite belief in Christ’s descent into Hades, and suggests that this belief is based on Rom 10.6-10. It is quite uncharacteristic of Schmid to credit anything outside of the more systematic sources, and to rely, as he does here, on reports about Marcionite interpretation and application of biblical passages should be given tentative credit; but Irenaeus’ remark scarcely rises to that standard, and Schmid’s suggestion cannot be accepted.” (The First New Testament, pp. 302-303) On the general question of chapters 9 through 11, see Baur, Weisse, Van Manen, Longenecker, Keener, and Weaver. On Romans 10:17 alone, see Bultmann.
Peter Kirby's criteria: (1) Passages attested as absent from the Marcionite version by the patristic writers. (2) Unattested passages that have miscellaneous manuscript support and/or patristic support for omission. (3) Unattested passages that Tertullian is likely to have cited were they present in the Marcionite version. (4) Unattested passages that correspond to a scholarly conjecture for interpolation on grounds other than the alleged absence in the Marcionite version.
Tertullian, Against Marcion 5.14.9: [9] Quid enim deliquerant, si iustitiam dei sui adversus eum sistebant quem ignorabant? Atquin exclamat: O profundum divitiarum et sapientiae dei, et investigabiles viae eius! Unde illa eruptio? Ex recordatione scilicet scripturarum quas retro revolverat, ex contemplatione sacramentorum quae supra disseruerat in fidem Christi ex lege venientem. Haec si Marcion de industria erasit, quid apostolus eius exclamat, nullas intuens divitias dei, tam pauperis et egeni quam qui nihil condidit, nihil praedicavit, nihil denique habuit, ut qui in aliena descendit? Sed enim et opes et divitiae creatoris olim absconditae, nunc reseratae. Sic enim repromiserat: Et dabo illis thesauros occultos, invisibiles aperiam eis. / [9] For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing----in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator's resources and riches, which once had been hidden, were now disclosed.
Epiphanius, Panarion 42.11.7: <ζ> (<λδ>). «Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι». / 7(34). 'For Christ is the fulfilment of the Law for righteousness to everyone that believeth.'
Epiphanius, Panarion 42.12.3: <ζ> <καὶ> <λδ> <σχόλιον>. «Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι». <ζ> <καὶ> <λδ> <ἔλεγχος>. Εἰ εἰς δικαιοσύνην Χριστὸς ἐλήλυθεν παντὶ τῷ πιστεύοντι, οὐ τοῦ νόμου τελειουμένου, εἰ μὴ Χριστὸς τελειώσῃ τῇ ἑαυτοῦ παρουσίᾳ, οὐκ ἄρα τελειωθήσεσθε, ὦ Ἰουδαῖοι, ἐν νόμῳ μένοντες, ἐὰν μὴ Χριστὸν ἐνδημήσαντα πιστεύσαντες ὑποδέξησθε. ἀλλὰ οὐδὲ σύ, Μαρκίων, δυνήσῃ σωθῆναι ἐν Χριστῷ, τὴν ἀρχὴν τοῦ κηρύγματος καὶ τὴν ῥίζαν ἀποβαλλόμενος, ὅπερ ἐστὶ νόμος, ἀφ' οὗπερ Χριστὸς γινωσκόμενος τελειοῖ τὸν μὴ τὸν νόμον βδελυσσόμενον ὡς ἀλλότριον Χριστοῦ ὑπάρχοντα. / Scholion 7 and 34. 'For Christ is the fulfilment of the Law for righteousness to everyone that believeth.' (a) Elenchus 7 and 34. If Christ has come for righteousness for all who believe, while the Law cannot be fulfilled unless Christ fulfils it by his coming, you will not be perfected, you Jews, by remaining in the Law, unless you believe and accept the Christ who has come. (b) But neither can you be saved in Christ, Marcion, since you reject the first principle and root of the proclamation, which is the Law from which Christ is known and which perfects one who does not despise the Law as alien to Christ.
Jason BeDuhn remarks (pages 302-303) concerning Romans 10.5-11.32: Tertullian says with regard to the words of 11.33: "Whence that outburst? Out of his recollection of those scriptures to which he had already referred, out of his mediation upon those types and figures which he had previously expounded as bearing on the faith of Christ which was to emerge from the Law. If Marcion has of set purpose cut out these passages, what is this exclamation his apostle makes, when he has no riches of his god to look upon, a poor god and needy as one must be who has created nothing, prophesied nothing, in fact possessed nothing, one who has come down to another's property?" (5.14.9) Harnack (Marcion 108*) maintains that this remark indicates that the entirety of 10.5-11.32 was lacking in Marcion's text, and that 11.33 directly commented on 10.4.
Peter Kirby remarks concerning Romans 10.5-11.32: BeDuhn writes, “.... Schmid (Marcion und sein Apostolos, 111) expresses some doubt that the gap was so extensive. He points to a passage in Irenaeus, Haer. 1.27.3, which refers to a Marcionite belief in Christ’s descent into Hades, and suggests that this belief is based on Rom 10.6-10. It is quite uncharacteristic of Schmid to credit anything outside of the more systematic sources, and to rely, as he does here, on reports about Marcionite interpretation and application of biblical passages should be given tentative credit; but Irenaeus’ remark scarcely rises to that standard, and Schmid’s suggestion cannot be accepted.” (The First New Testament, pp. 302-303) On the general question of chapters 9 through 11, see Baur, Weisse, Van Manen, Longenecker, Keener, and Weaver. On Romans 10:17 alone, see Bultmann.
Peter Kirby's criteria: (1) Passages attested as absent from the Marcionite version by the patristic writers. (2) Unattested passages that have miscellaneous manuscript support and/or patristic support for omission. (3) Unattested passages that Tertullian is likely to have cited were they present in the Marcionite version. (4) Unattested passages that correspond to a scholarly conjecture for interpolation on grounds other than the alleged absence in the Marcionite version.
