|1 Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί, 2 ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ, Χριστοῦ, 3 ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. 4 Τοῦτο λέγω ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ. 5 εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. 6 Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, 7 ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν εὐχαριστίᾳ. 8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 9 ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς Θεότητος σωματικῶς, 10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 11 ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, 12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 13 καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 14 ἐξαλείψας τὸ καθ’ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου, προσηλώσας αὐτὸ τῷ σταυρῷ· 15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 16 Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 17 ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ. 18 μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 19 καὶ οὐ κρατῶν τὴν Κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ. 20 Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε 21 Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, 22 ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων; 23 ἅτινά ἐστιν λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός.||1 For I desire to have you know how greatly I struggle for you, and for those at Laodicea, and for as many as have not seen my face in the flesh; 2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 3 in whom all the treasures of wisdom and knowledge are hidden. 4 Now this I say that no one may delude you with persuasiveness of speech. 5 For though I am absent in the flesh, yet I am with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. 6 As therefore you received Christ Jesus, the Lord, walk in him, 7 rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 8 Be careful that you don’t let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 9 For in him all the fullness of the Deity dwells bodily, 10 and in him you are made full, who is the head of all principality and power. 11 In him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 13 You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses, 14 wiping out the handwriting in ordinances which was against us. He has taken it out of the way, nailing it to the cross. 15 Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 16 Let no one therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 17 which are a shadow of the things to come; but the body is Christ’s. 18 Let no one rob you of your prize by self-abasement and worshiping [Marcion: visions] of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 19 and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God’s growth. 20 If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordinances, 21 “Don’t handle, nor taste, nor touch” 22 (all of which perish with use), according to the precepts and doctrines of men? 23 These things indeed appear like wisdom in self-imposed worship, humility, and severity to the body; but aren’t of any value against the indulgence of the flesh.|
Tertullian, Against Marcion 5.19.7:  At cum monet cavendum a subtililoquentia et philosophia, ut inani seductione, quae sit secundum elementa mundi, non secundum caelum aut terram dicens, sed secundum litteras saeculares et secundum traditionem, scilicet hominum subtililoquorum et philosophorum, longum est quidem et alterius operis ostendere hac sententia omnes haereses damnari, quod omnes ex subtililoquentiae viribus et philosophiae regulis constent. Sed Marcion principalem suae fidei terminum de Epicuri schola agnoscat, dominum inferens hebetem, ne timeri dicat eum, collocans et cum deo creatore materiam de porticu Stoicorum, negans carnis resurrectionem, de qua proinde nulla philosophia consentit. /  When, again, he warns them to "beware of subtle words and philosophy," as being "a vain deceit," such as is "after the rudiments of the world" (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and "the tradition of men," subtle in their speech and their philosophy), it would be tedious, and the proper subject of a separate work, to show how in this sentence (of the apostle's) all heresies are condemned, on the ground of their consisting of the resources of subtle speech and the rules of philosophy. But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent; wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator. He also denies the resurrection of the flesh,----a truth which none of the schools of philosophy agreed together to hold.
Tertullian, Against Marcion 5.19.9-11:  Denique si nos deus cum Christo vivificat, donans delicta nobis, non possumus credere ab eo delicta donari in quem admissa non fuerint, ut retro ignotum. Age iam, cum dicit, Nemo vos iudicet in cibo et potu et in parte diei festi et neomeniae et sabbati, quae est umbra futurorum, corpus autem Christi, quid tibi videtur, Marcion? De lege iam non retractamus, nisi quod et hic quemadmodum exclusa sit edocet, dum scilicet de umbra transfertur in corpus, id est de figuris ad veritatem, quod est Christus. Ergo et umbra eius cuius et corpus, id est et lex eius <cuius> et Christus. Segrega alii deo legem, et alii deo Christum, si potes aliquam umbram ab eo corpore cuius umbra est separare. Manifeste legis est Christus, si corpus est umbrae.  Si autem et aliquos taxat qui ex visionibus angelicis dicebant cibis abstinendum (ne attigeris ne gustaveris), volentes in humilitate sensus incedere, non tenentes caput, non ideo legem et Moysen pulsat, quasi de angelica superstitione constituerit interdictionem quorundam edulium.  Moysen enim a deo accepisse legem constat. Denique hanc disciplinam, Secundum praecepta, inquit, et doctrinam hominum, deputavit in eos qui caput non tenerent, id est ipsum in quo omnia recensentur, in Christum ad initium revocata etiam indifferentia escarum.Cetera praeceptorum, ut eadem, satis sit iam alibi docuisse quam a creatore manarint, qui cum vetera praedicaret transitura, nova facturus universa, mandans etiam, Novate vobis novamen novum, iam tum docebat exponere veterem hominem et novum induere. /  Then, if God "quickens us together with Christ, forgiving us our trespasses," we cannot suppose that sins are forgiven by Him against whom, as having been all along unknown, they could not have been committed. Now tell me, Marcion, what is your opinion of the apostle's language, when he says, "Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ? " We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance----that is, from figurative types to the reality, which is Christ. The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow.  But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats----"you must not touch, you must not taste"----in a voluntary humility, (at the same time) "vainly puffed up in the fleshly mind, and not holding the Head," (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments.  For Moses had evidently received the law from God. When, therefore, he speaks of their "following the commandments and doctrines of men," he refers to the conduct of those persons who "held not the Head," even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle ----even the meats and drinks which were indifferent in their nature. All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that "old things were to pass away," and that He would "make all things new," commanded men "to break up fresh ground for themselves," and thereby taught them even then to put off the old man and put on the new.
Epiphanius, Panarion 42.11.7: <α> (<λθ>). «Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας καὶ σαββάτων, ὅ ἐστι σκιὰ τῶν μελλόντων». / 1(39). 'Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon and sabbath days, which are a shadow of things to come.'
Epiphanius, Panarion 42.12.3: <α> <καὶ> <λθ> <σχόλιον>. «Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας καὶ σαββάτων ὅ ἐστιν σκιὰ τῶν μελλόντων». <α> <καὶ> <λθ> <ἔλεγχος>. Οὐδαμόθεν ὑποπίπτει σκιά, ὦ Μαρκίων, ἀλλ' ἢ ἀπὸ σώματος καὶ σῶμα οὐ δύναται εἶναι, σκιᾶς ἀπ' αὐτοῦ μὴ φαινομένης. ὅθεν πεισθῆναι ὀφείλουσιν οἱ ἀπὸ σοῦ ἠπατημένοι διὰ τῶν ἔτι παρὰ σοῦ φυλαττομένων τῆς ἀληθείας τῶν θείων γραφῶν λειψάνων, ὅτι μελλόντων ἀγαθῶν ἀποκαλύπτεσθαι οὐκ ἀλλότρια ἦν τὰ τότε δικαιώματα, προσκαίρως προστεταγμένα περὶ βρώσεως καὶ πόσεως καὶ μέρους ἑορτῶν καὶ νεομηνιῶν καὶ σαββάτων· ὧν ἀγαθῶν σκιαὶ ἦσαν τὰ προειρημένα, δι' ὧν σκιῶν τὸ σῶμα κατειλήφαμεν τῶν ἐνεστώτων ἀγαθῶν, ἐν νόμῳ μὲν σκιαγραφηθέντων ἐν Χριστῷ δὲ τελειωθέντων. / Scholion 1 and 39. 'Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon and sabbath days, which are a shadow of things to come.'
(a) Elenchus 1 and 39. A shadow, Marcion, is not cast in any way but by a body, and there cannot be a body if a shadow is not cast by it. (b) Therefore, by the remains of the truth of the sacred scriptures which you still preserve, your dupes should be convinced that the ordinances of those times were not foreign to the good things to be revealed. They were temporary provisions about food and drink, and concerning festivals, new moons and sabbaths. (c) These were the shadows of those good things. And by these shadows we have apprehended the body of the good things now present, which were foreshadowed in the Law and fulfilled in Christ.