|1 καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2 ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας· 3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί· 4 ὁ δὲ Θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ,— χάριτί ἐστε σεσῳσμένοι,— 6 καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ’ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. 8 τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον· 9 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. 10 αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν. 11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 12 ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ. 14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν, ἐν τῇ σαρκὶ αὐτοῦ 15 τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ Θεῷ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 18 ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ Πνεύματι πρὸς τὸν Πατέρα. 19 ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ Θεοῦ, 20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, 22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι.
||1 You were made alive when you were dead in transgressions and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience. 3 We also all once lived among them in misdeeds and the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4 But God, being rich in mercy, for his great love with which he loved us, 5 even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 8 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, that no one would boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 11 Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands), 12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off are made near in the [Marcion: his] blood of Christ. 14 For he is our peace, who made both one, and broke down the middle wall of hostility in his [Marcion: the] flesh, 15 having abolished the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, 16 and might reconcile them both in one body to God through the cross, having killed the hostility through it. 17 He came and preached peace to you who were far off and to those who were near. 18 For through him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and foreigners, but you are fellow citizens with the saints and of the household of God, 20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 21 in whom the whole building, fitted together, grows into a holy temple in the Lord; 22 in whom you also are built together for a habitation of God in the Spirit.|
Tertullian, Against Marcion 5.17.7:  Plane puto invenimus, cum dicit illos delictis mortuos in quibus ingressi erant secundum aevum mundi huius, secundum principem potestatis aeris qui operatur in filiis incredulitatis. Sed mundum non potest et hic pro deo mundi Marcion interpretari. Non enim simile est creatum creatori, factum factori, mundus deo. Sed nec princeps potestatis aeris dicetur qui est princeps potestatis saeculorum. /  I suppose, forsooth, we find Him, when he speaks of such as "were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who worketh in the children of disobedience." But Marcion must not here interpret the world as meaning the God of the world. For a creature bears no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the Prince of the power of the ages must not be thought to be called the prince of the power of the air.
Tertullian, Against Marcion 5.17.9-16:  Hic erit diabolus, quem et alibi (si tamen ita et apostolum legi volunt) deum aevi huius agnoscemus. Ita enim totum saeculum mendacio divinitatis implevit. Qui plane si non fuisset, tunc haec in creatorem spectasse potuissent. Sed et in ludaismo conversatus fuerat apostolus. Non quia interposuit de delictis in quibus et nos omnes conversati sumus, ideo delictorum dominum et principem aeris huius creatorem praestat intellegi, sed quia in Iudaismo unus fuerat de filiis incredulitatis, diabolum habens operatorem, cum persequeretur ecclesiam et Christum creatoris, propter quod et, Iracundiae filii fuimus, inquit;  sed natura, ne quia filios appellavit Iudaeos creator, argumentetur haereticus dominum irae creatorem. Cum enim dicit, Fuimus natura filii iracundiae, creatoris autem non natura sunt filii Iudaei sed allectione patrum, irae filios ad naturam retulit non ad creatorem, ad summam subiungens, Sicut et ceteri, qui utique filii dei non sunt. Apparet communi naturae omnium hominum et delicta et concupiscentias carnis et incredulitatem et racundiam reputari, diabolo tamen captante naturam, quam et ipse iam infecit delicti semine illato.  Ipsius, inquit, sumus factura, conditi in Christo. Aliud est facere, aliud condere. Sed utrumque uni dedit. Homo autem factura creatoris est. Idem ergo condidit in Christo qui et fecit. Quantum enim ad substantiam, fecit; quantum ad gratiam, condidit.  Inspice et cohaerentia. Memores vos aliquando nationes in carne, qui appellamini praeputium ab ea quae dicitur circumcisio in carne manu facta, quod essetis illo in tempore sine Christo, alienati a conversatione Israelis et peregrini testamentorum et promissionis eorum, spem non habentes, et sine deo, in mundo. Sine quo autem deo fuerunt nationes, et sine quo Christo? Utique eo cuius erat conversatio Israelis et testamenta et promissio. At nunc, inquit, in Christo vos qui eratis longe facti estis prope in sanguine eius. A quibus erant retro longe? A quibus supra dicit, a Christo creatoris, a conversatione Israelis, a testamentis, a spe promissionis, a deo ipso.  Si haec ita sunt, ergo his prope fiunt nunc nationes in Christo a quibus tunc longe fuerant. Si autem conversationi Israelis, quae est in religione dei creatoris, et testamentis et promissioni et ipsi deo eorum proximi sumus facti in Christo, ridiculum satis si nos alterius dei Christus de longinquo admovit creatori.  Meminerat apostolus ita praedicatum de nationum vocatione ex longinquo vocandarum: Qui longe erant a me, appropinquaverunt iustitiae meae. Tam enim iustitia quam et pax creatoris in Christo annuntiabatur, ut saepe iam ostendimus. Itaque ipse est, inquit, pax nostra, qui fecit duo unum, Iudaicum scilicet populum et gentilem, quod prope et quod longe, soluto medio pariete inimicitiae, in carne sua. Sed Marcion abstulit Sua, ut inimicitiae daret carnem, quasi carnali vitio, non Christo aemulae. Sic uti alibi dixi, et hic, non Marrucine sed Pontice, cuius supra sanguinem confessus es hic negas carnem.  Si legem praeceptorum sententiis vacuam fecit, adimplendo certe legem (vacat enim iam, Non adulterabis, cum dicitur, Nec videbis ad concupiscendum; vacat, Non occides, cum dicitur, Nec maledices) adversarium legis de adiutore non potes facere. Ut duos conderet in semetipso (qui fecerat idem condens secundum quod et supra: Ipsius enim factura sumus, conditi in Christo) in unum novum hominem, faciens pacem (si vere novum, vere et hominem, non phantasma, novum autem et nove natum ex virgine dei spiritu), ut reconciliet ambos deo, et deo quem utrumque genus offenderat, et Iudaicum et gentilem populum in uno corpore, inquit, cum interfecisset inimicitiam in eo per crucem. Ita et hic caro corpus in Christo, quod crucem pati potuit.  Hoc itaque annuntiante pacem eis qui prope et eis qui longe, accessum consecuti simul ad patrem, iam non sumus peregrini nec advenae, sed concives sanctorum, sed domestici dei (utique eius a quo supra ostendimus alienos fuisse nos et longe constitutos), superaedificati super fundamentum apostolorum. Abstulit haereticus, Et prophetarum, oblitus dominum posuisse in ecclesia, sicut apostolos, ita et prophetas. Timuit scilicet ne et super veterum prophetarum fundamenta aedificatio nostra constaret in Christo, cum ipse apostolus ubique nos de prophetis exstruere non cesset. Unde enim accepit summum lapidem angularem dicere Christum, nisi de psalmi significatione: Lapis quem reprobaverunt aedificantes, iste factus est in summo anguli? /  This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity. To be sure, if he had not existed, we might then possibly have applied these descriptions to the Creator. But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator----when he persecuted the church and the Christ of the Creator. Therefore he says: "We also were the children of wrath,"  but "by nature." Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath. For when (the apostle) says," We were by nature the children of wrath," inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at lasts" even as others," who, of course, were not children of God. It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil [however leading that nature astray, which he has already infected with the implanted germ of sin.  "We," says he, "are His workmanship, created in Christ." It is one thing to make (as a workman), another thing to create. But he assigns both to One. Man is the workmanship of the Creator. He therefore who made man (at first), created him also in Christ. As touching the substance of nature, He "made" him; as touching the work of grace, He "created" him.  Look also at what follows in connection with these words: "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand----that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise. "But now in Christ," says he, "ye who were sometimes far off are made nigh by His blood." From whom were they far off before? From the privileges) whereof he speaks above, even tom the Christ of the Creator, from the commonwealth of Israel, from the covenants, from the hope of the promise, from God Himself.  Since this is the case, the Gentiles are consequently now in Christ made nigh to these (blessings), from which they were once far off. But if we are in Christ brought so very nigh to the commonwealth of Israel, which comprises the religion of the divine Creator, and to the covenants and to the promise, yea to their very God Himself, it is quite ridiculous (to suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar.  The apostle had in mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: "They who were far off from me have come to my righteousness." For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: "He is our peace, who hath made both one" ----that is, the Jewish nation and the Gentile world. What is near, and what was far off now that "the middle wall has been broken down" of their "enmity," (are made one) "in His flesh." But Marcion erased the pronoun His, that he might make the enmity refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ. And thus you have (as I have said elsewhere) exhibited the stupidity of Pontus, rather than the adroitness of a Marrucinian, for you here deny him flesh to whom in the verse above you allowed blood!  Since, however, He has made the law obsolete by His own precepts, even by Himself fulfilling the law (for superfluous is, "Thou shalt not commit adultery," when He says, "Thou shalt not look on a woman to lust after her; "superfluous also is, "Thou shalt do no murder," when He says, "Thou shalt not speak evil of thy neighbour,") it is impossible to make an adversary of the law out of one who so completely promotes it. "For to create in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), "one new man, making peace" (really new, and really man----no phantom----but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races had offended----both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross." Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross.  "When, therefore, He came and preached peace to them that were near and to them which were afar off," we both obtained "access to the Father," being "now no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" (even of Him from whom, as we have shown above, we were aliens, and placed far off), "built upon the foundation of the apostles" ----(the apostle added), "and the prophets; "these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also. He feared, no doubt, that our building was to stand in Christ upon the foundation of the ancient prophets, since the apostle himself never fails to build us up everywhere with (the words of) the prophets. For whence did he learn to call Christ "the chief corner-stone," but from the figure given him in the Psalm: "The stone which the builders rejected is become the head (stone) of the corner?"
Tertullian, Against Marcion 5.11.13:  Ait enim meminisse nationes quod illo in tempore cum essent sine Christo, alieni ab Israele, sine conversatione et testamentis et spe promissionis, etiarn sine deo essent, in mundo utique, etsi de creatore. Ergo si nationes sine deo dixit esse, deus autem illis diabolus est, non creator, apparet dominum aevi huius eum intellegendum quem nationes pro deo receperunt, non creatorem, quem ignorant. /  In [the epistle to the Ephesians, which Marcion calls the epistle to the Laodiceans] he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covenants and any hope of promise, nay, without God, even in his own world, as the Creator thereof. Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god----not the Creator, of whom they were in ignorance.
From Tertullian, Against Marcion 4.39.6: Denique, Quia lapides, inquit, sancti volutant, non quia milites pugnant. Lapides enim sunt et fundamenta, super quae nos aedificamur, extructi, secundum Paulum, super fundamentum apostolorum, qui lapides sancti oppositi omnium offensui volutabant. / In short, as he says, "they roll as sacred stones," and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified----"built," as St. Paul says, "upon the foundation of the apostles," who, like "consecrated stones," were rolled up and down exposed to the attack of all men.
Epiphanius, Panarion 42.11.7: <α> (<λϚ>). «Μνημονεύοντες ὑμεῖς ποτε τὰ ἔθνη, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ· νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν» καὶ τὰ ἑξῆς. / 1(36) 'Remember that ye, being in time past gentiles, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now in Christ Jesus ye who sometimes were far off are made nigh by his blood. For he is our peace, who hath made both one,' and so on.
Epiphanius, Panarion 42.12.3: <α> <καὶ> <λϚ> <σχόλιον>. «Μνημονεύοντες ὑμεῖς ποτε τὰ ἔθνη, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ· νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν» καὶ τὰ ἑξῆς. <α> <καὶ> <λϚ> <ἔλεγχος>. Τό «μνημονεύοντες» καιροῦ σημαίνει τὸ εἶδος καὶ <τό> «οἱ λεγόμενοι ὑπὸ τῆς λεγομένης» τῶν πραγμάτων τοὺς τύπους σημαίνει καὶ τό «ἐν σαρκί», ἵνα δείξῃ τὸν τύπον τὸν ἐν τῇ σαρκὶ ἀπεκδεχόμενον τὸν τοῦ πνεύματος καιρόν, ἵνα τὰ ἐντελέστερα ἀπὸ τοῦ τύπου δείξῃ. χωρὶς γὰρ Χριστοῦ τῆς πολιτείας τοῦ Ἰσραὴλ ἡ ἀκροβυστία ἀπηλλοτρίωτο, ἀπηλλοτριωμένη δὲ ξένη ἦν ἐπαγγελίας καὶ διαθήκης, καὶ οἱ ἀπὸ ταύτης ὁρμώμενοι ἐλπίδα οὐκ εἶχον, ἀλλ' ἄθεοι ἦσαν ἐν τῷ κόσμῳ, ὡς ἀποδέδεικται ἀπὸ τῶν τοῦ ἀποστόλου ῥημάτων. ἀλλὰ σύ, Μαρκίων, οὔτε ὁρᾷς οὔτε ἀκούεις, ἐπεὶ ἂν ἐνόεις πόσων ἀγαθῶν παραίτιον τὸν νόμον φάσκει ὁ ἅγιος ἀπόστολος τοῖς ἐν τῷ νόμῳ πρὸς τὸν τότε καιρὸν πεπολιτευμένοις· «ἐν γὰρ Χριστῷ Ἰησοῦ οἱ ποτὲ μακρὰν νῦν <ἐγενήθητε> ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν.» εἰ δὲ τὰ ἀμφότερα ἐποίησεν ἓν καὶ οὐ τὸ μὲν ἀνεῖλεν τὸ δὲ ἕτερον συνεστήσατο, ἄρα γε οὐδὲ τὸ πρότερον ἀλλότριον αὐτοῦ οὐδὲ τὸ δεύτερον διεῖλεν ἀπὸ τοῦ πρώτου, ἀλλὰ τὰ ἀμφότερα εἰς ἓν συνήγαγεν, οὐχ ἁπλῶς οὐδὲ δοκήσει, ἀλλὰ ἐναργῶς ἐν τῷ αἵματι αὐτοῦ, ὡς ἡ ἀσφαλὴς τοῦ ἀποστόλου ὑποδείκνυσι διδασκαλία. / Scholion 1 and 36. 'Remember that ye, being in time past gentiles, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now in Christ Jesus, ye who sometimes were far off are made nigh by the blood of him. For he is our peace, who hath made of both one,' and so on. (a) Elenchus 1 and 36. 'Remembering,' by its nature, means the remembrance of a time. 'They who are called by that which is called' means the types of the (real) things, (and Paul says) 'in the flesh' to show that the type in the flesh was awaiting the time of the Spirit, in order to manifest the more perfect things instead of the type. (b) For without Christ the uncircumcised had been alienated from the commonwealth of Israel, and were strangers to covenant and promise. Such people had no hope but were without God in the world, as is shown by the words of the apostle. (c) But you can neither see nor hear, Marcion, or you would realize how many good things there were to which the holy apostle says the Law was conducive for those who had lived by the Law in those days. 'For in Christ Jesus ye who were once afar off have now been made nigh through his blood. For he is our peace, who hath made of both one.' (d) But if he made both one, and if he did not destroy the one but bring the other into being, then that which came first is not foreign to him and he did not separate the second from the first. He gathered them both into one, not anyhow or in appearance, but truthfully by his blood, as the apostle's sound teaching makes clear.
Adamantius Dialogue 2.18-19.