Marcion - the source for the Gospel of Peter, the Synoptics and John?

 

A possibility to see the wider impact that Marcion had beyond the Synoptics, into John and the Gospel of Peter. In his recently published PhD, The Gospel of Peter and Early Christian Apologetics, WUNT 301 (Tübingen, 2011), Timothy P. Henderson gives us five synoptical lists of the following Gospels: Gospel of Peter (GP), Mark, Matthew, Luke and John, and he picks literaly parallel verses, put into colums on the basis of GP, hence synopsis of the four canonicals plus GP.

Now, a careful look at his lists will strike any reader, as one discovers something that even Henderson has not seen: Despite the various parallels, all five texts, even in these selected verses, are in many places and elements at variants, but, then, there are several verses, where all, or almost all these witnesses converge and are either much closer than in all the other selected verses or even literally identical. The list of these peculiar verses follows here:

Gospel of Peter	Matthew	Mark	Luke	John	Marcion
2:2.5	27:26b	15:15	23:25b	19:16	19:25b
2:3	27:57-8	15:42-4	23:50-2	19:38	19:50-2
3:7	27:28	15:17a	23:11	19:2b	19:11
4:10	27:38	15:26	23:38	19:19	19:38
4:12	27:35	15:24	23:34b	19:23	19:34b
5:15	27:45	15:33	23:44	-	19:44
5:19	27:50	15:37	23:46b	19:30b	19:46b
5:22	27:45	15:33	23:44	-	19:44
5:23	27:58.57	15:43.45.43a	23:52.50.51	19:38	19:52.50.51
5:24	27:59-60a	15:46a	23:53	19:40-1	19:53
9:35-6; 12:50	28:1-2; 26:12	14:8; 16:2.5	24:1.4	19:40; 20:1a.12	20.1-2
13:55	-	16:5	24:3	20:11	20:3
13:56-7	28:5-6.8	16:6.8	24:5-6a.9	20:2.13a	20:3-5

 

As one can see from the last row which we have added here to Henderson’s columns all (!) these verses correspond with verses that are attested for the Gospel of Marcion. Conversely, and this is as important as the positive evidence, without exception the literal parallelism between the five witnesses stops where Marcion’s text is inexistent. The same cannot be said for either Mark, Luke, Matthew or John. When Marcion is missing, there are at best the one or the other of these witnesses parallel to each other (as, for example, in GP 1:1 and Matth. 27:24, or GP 1:5 and John 19:31a). This is even true for the relation between GP and Luke. A marvellous example is GP 4:13 and Luke 23:39-43. In this case, we know from Epiph., Pan. 42.11.6(72) that the last verse is certainly missing in Marcion’s Gospel, but also the immediate verses before are not attested for it, unsurprisingly, there is nothing but a faint relation between Luke and GP, and, correctly, none of the other witnesses is listed by Henderson. A same phenomenon exists in GP 8:28 and Luke 23:48. There is only a slight parallel between these two texts (sthvqh), but none of the other witnesses is listed – and no surprise to us that this verse is not attested for Marcion. Henderson’s entire synopsis number 3 only lists parallels between GP 8:29-9:34 and Matth. 27:60b-66 (with one short parallel in Mark 15:46b), as there is no John, no Luke, we cannot provide Marcion. Similarly indicative is GP 5:24a // Matth. 27:59-60a // Mark 15:46a // Luke 23:53 // John 19:40-2 // Marcion 19:53 – the only parts were all witnesses agree is not what we read in Matthew, or Mark or John as these all have variances in surplus, but only the short text that is provided by Luke = Marcion = (almost identical with) GP.

            If Mark had been the source of our Synoptics (and therefore to Marcion, had he copied Luke), why does none of the witnesses follow Mark 16:1 – but all have Mark 16:2 parallel? The verse is attested for Marcion. Why did they not follow Mark 16:3-4, but only pick up Mark 16:5 again? Why, if Luke followed Mark, did he – like the other witnesses pick up exactly and only these verses of Mark 16:2.5, but jumped over verses 16:3-4? When we look at Marcion, only he produces exactly these verses as a continuous text (Marcion 20:1-2) which are present as parallels in all 5 other witnesses. If Mark were the source of these witnesses, they would either have needed to know each other or are dependent of one of the others, as it would be a sheer impossibility that all four independent witnesses, having left out the first verse in Mark, pick all the second verse up, all leave aside verses three and four, and all pick up again verse five of Mark. When we add Marcion’s Gospel – the explanation is simple. All witnesses, including Mark have integrated the one source Marcion, hence the parallelism in exactly these verses which were present in Marcion. Whether they copied the verses directly or through intermediaries would need further detailed studies, but the comparison speaks strongly in favour of Marcion as their common source. By the way, the same phenomenon can be seen with the following verses in Luke 24:3-6a.9 which are attested in Marcion and, therefore, have parallels in the other four witnesses, not, however Luke 24:8 which is missing in Marcion.

This comparison may suffice to indicate that in a further study of a Synoptic commentary, a detailed comparison of Marcion as part of the Synoptic tradition has to be and will be undertaken.

Solving the Synoptic Problem with Marcion?

It is commonly assumed that our three Synoptics, Mark, Matthew and Luke are literally related and that because of the many parallels between Matthew and Luke, these two – independently – are based on Mark, the oldest Gospel, and because of the parallels that Matthew and Luke share despite being independent of each other, they had also one further potential source, Quelle in German, or internationally abbreviated Q, of sayings of Christ, which is no longer extant.

On that basis, however, it is difficult to explain, how, both based on the same two foundations of Mark and Q, in which no birth-stories are present, the unrelated Matthew and Luke developed birth-stories of Jesus, indeed so very different from each other. Luke with his over 2000 words story agrees only in less than 20 words with the much shorter roughly 900 words account of Matthew in the following concise passage:

Luke 1:26-2:7	Luke 1:26-2:7	Matthew 1:18-2:11	Matthew 1:18-2:11
1:26 Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ἧ ὄνομα Ναζαρὲθ, 1:27 πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυίδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. … 1:30 καὶ εἶπεν ὁ ἄγγελος αὐτῇ· Μὴ φοβοῦ, Μαριάμ· εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1:31 καὶ ἰδοὺ, συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν… 1:35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ … 2:4 ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ, 2:5 ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ. 2:6 ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν, 2:7 καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.	1:26 In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent by God to a town of Galilee called Nazareth, 1:27 to a virgin engaged to a man whose name was Joseph, a descendant of David, and the virgin’s name was Mary... 1:30 So the angel said to her, “Do not be afraid, Mary, for you have found favor with God! 1:31 Listen: You will become pregnant and give birth to a son, and you will name him Jesus... 1:35 The angel replied, “The Holy Spirit will come upon you ... 2:4 So Joseph also went up from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was of the house and family line of David. 2:5 He went to be registered with Mary, who was promised in marriage to him, and who was expecting a child. 2:6 While they were there, the time came for her to deliver her child. 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth and laid him in a manger, because there was no place for them in the inn.	1:18 Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. 1:19 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 1:20 Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ, ἄγγελος κυρίου κατ᾿ ὄναρ ἐφάνη αὐτῷ, λέγων· Ἰωσὴφ, υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 1:21 τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. … 1:25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν·… 2:2 λέγοντες· Ποῦ ἐστιν ὁ τεχθεὶς … 2:10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. 2:11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας	1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately. 1:20 When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him Jesus, because he will save his people from their sins.” 1:25 but did not have marital relations with her until she gave birth to a son … 2:2 saying, “Where is the one who is born … 2:10 When they saw the star they shouted joyfully. 2:11 As they came into the house and saw the child with Mary ...

 

Without knowing any Greek, one can discover the minimal overlapping information. Information in parallel between Luke and Matthew is set in bold. And yet, even within this small fragments from the two varying birthstories, most of the text is entirely different. So far, scholars have referred the discrepancy between the two accounts to the lack of a common source, pointing to Mark’s lack of a birthstory, no birthstory was assumed to be in the saying’s source Q – and yet, we could also point to Marcion’s Gospel which, as we know, did not provide any birthstory.

When we look beyond the birthstories to the opening or re-openings of the Synoptics we notice the following textual scenario which does not differ much from the previous one with the addition that Mark has joined Matthew and Luke in providing the story of Jesus’ being baptized by John:

 

-	Luke 3.21-22.	Mark 1.9-11.	Matthew 3.13-17.
	21 Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν   καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπ᾿ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι· Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός· ἐν σοὶ εὐδόκησα.	9 Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου. 10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν· Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός· ἐν σοὶ εὐδόκησα.	13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπ᾿ αὐτοῦ. 14 ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων· Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν· Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος, καὶ ἰδοὺ, ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ εἶδεν τὸ πνεῦμα τοῦ θεοῦ καταβαῖνον ὡσεὶ περιστερὰν καὶ ἐρχόμενον ἐπ᾿ αὐτόν· 17 καὶ ἰδοὺ, φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.

 

Mark starts with Jesus being baptized by John. This is exactly where Matthew re-starts his Gospel, having jumped straight from Jesus’ birth and Herod to the beginning of Mark. This is a good indicator that Matthew indeed used Mark as his source. And it would discount Marcion’s Gospel as their source, as this one did not begin with Jesus being baptized by John, but with Jesus’ starting teaching in Galilee. Unfortunately we cannot take Q here either, as scholars are divided whether or not the sayings source started with the baptism narrative. With Q being a saying-source, there is also a dispute, to what extent it did display an overall narrative structure – a major difference to the one preserved sayings’ gospel, the Gospel of Thomas.[1] We have to move to Luke. Luke is the literally closest text to Marcion’s Gospel. And, indeed, Luke does not start like Mark, his potential source, or like Matthew with Jesus’ Baptism, but, like Marcion, with Jesus’ teaching in Galilee. If Luke were based on Mark – why did he choose a different opening which coincides with that of Marcion? Of course, Marcion could have simply followed Luke. When we look, however, further into details of what happens between Marcion, Luke, Mark and Matthew, we will discover a general rule which could be supported with a series of examples: very often where Marcion is missing, our three Synoptics are at variance, either entirely, or almost entirely as in the birth-stories, but as soon as we know of verses which are attested for Marcion, the Synoptics not only start getting closer, but they are often literally identical – following Marcion word by word, sometimes only with minimal, theological corrections. As soon, however, as Marcion’s texts end, our Synoptics begin to diverge again.

Let us look at a second example that immediately follows the previous one. After their diverse starts with the birthstories, Mark and Matthew (re-)opened with Jesus’ Baptism which is – only slightly later – also reported in Luke, but, as could be seen, with lots of textual variances. Then, however, follows the pericope of Jesus’ teaching – a passage with which Marcion’s Gospel sets in:

The Gospel 1:2-9; {3:27}	Luke 3:1-6; 4:16-37; {7:27}†	Mark 1:2-6; {1:21-8}; 6:1-6a	Matthew 3:1-6; {7:28b-9}; {11:10}; 13:53-8
1:2 Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, {(3:27) Ἰδοὺ, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.}[2] 1:3 katelqw;n oJ  jIhsou'" a[nwqen εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας ejfavnh καὶ  ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ,[3] 1:4 καὶ πάντες ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ. 1:5 καὶ ἔλεγον· <Οὐχὶ> υἱός <Ἰωσὴφ> ἐστιν οὗτος;[4] 1:6 Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1:7 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς[5] καὶ εἶπεν πρὸς αὐτούς· Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην· Ἰατρέ, θεράπευσον σεαυτόν· {(27) καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος.}[6] 1:8 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ὥστε κατακρημνίσαι αὐτόν· 1:9 αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο.	3:1 Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας  Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετρααρχοῦντος, 3:2 ἐπὶ ἀρχιερέως JΑννα καὶ Καϊάφα,   {7:27 Ἰδοὺ, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.} ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ. 3:3 καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 3:4a ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου· 3:4b φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. 3:5 πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας· 3:6 καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.[7] 4:14 Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθ' ὅλης τῆς περιχώρου περὶ αὐτοῦ. 15καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 4:16 Καὶ  ἦλθεν εἰς Ναζαρά,   οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4:17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον· 4:18 Πνεῦμα κυρίου ἐπ᾿ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4:19 κηρύξαι ἐνιαυτὸν κυρίου δεκτόν. 4:20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4:21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι, Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4:22 καὶ πάντες ἐμαρτύρουν αὐτῷ[8] καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον· Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4:23 καὶ εἶπεν πρὸς αὐτούς· Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην· Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4:24 εἶπεν δέ, Ἀμὴν, λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4:25 ἐπ᾿ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλίου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4:26 καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4:27 καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4:28 καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4:29 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφ᾿ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4:30 αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 4:31 Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας. καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν: 4:32 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. 4:33 Καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ· 4:34 Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 4:35 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἀπ᾿ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπ᾿ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4:36 καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες· Τίς ὁ λόγος οὗτος, ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, καὶ ἐξέρχονται; 4:37 καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου.} 4:23 καὶ εἶπεν πρὸς αὐτούς· Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην· Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4:24 εἶπεν δέ, Ἀμὴν, λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4:25 ἐπ᾿ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλίου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4:26 καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 27 καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4:28 καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4:29 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφ᾿ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4:30 αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο.	1:2 Καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ, Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου:   1:3 φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1:4 ἐγένετο Ἰωάννης [ὁ] βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.               1:5 Καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπ᾿ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1:6 Καὶ ἦν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον. 6:1 Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ.  6:2a καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· {1:21 Καὶ εἰσπορεύονται εἰς Καφαρναούμ. καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγήν, ἐδίδασκεν. 1:22 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.}  6:2b καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο           6:2c λέγοντες· Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6:3 οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. {1:23 Καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1:24 λέγων·                     Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1:25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1:26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. 1:27 καὶ ἐθαμβήθησαν ἅπαντες ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας· Τί ἐστιν τοῦτο; διδαχὴ καινὴ κατ᾿ ἐξουσίαν; καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1:28 καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας.}  4 καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς                      ὅτι, Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ                                               5 καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6a καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν.	3:1 Ἐν δὲ ταῖς ἡμέραις ἐκείναις       παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας {11.10 Ἰδοὺ, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.} 3:2 λέγων, Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3:3a οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· 3:3b φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.   3:4 αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον 3:5 τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου, 3:6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ᾿ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 13:53 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν. 13:54a καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ  13:54b ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν,                                           13:54c ὥστε ἐκπλήσσεσθαι αὐτοὺς {7:28b ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ· 7:29 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.} 13:54d καὶ λέγειν· Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; 13:55 οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; 13:56 καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα; 13:57 καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.                                                       ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 13:58 καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν.

 

Again, even for readers who do not command the Greek language it will be quickly visible from the parallel colums that where Marcion’s Gospel comes into play, we can discover a noticeable change within the other three Synoptics.

While we cannot make much of the immediate opening, there are some parallels and differences for the initial verses: Mark first is entirely absent, Matthew has only the two first words Ἐν δὲ in common. But suddenly in Mark 1:2 we see that all three Synoptics are absolutely identically quoting the mixed citation of Ex. 23:20 and Mal. 3:1. This could be accident, and Marcion could have followed the same pattern of Luke and Matthew, if Mark were their source. However, where Marcion stops, the Synoptics end in their convergence and continue differently, before they pick up the next quote in Mark 1:3 from Isa. 40:3. Of course, that they also have this verse identically in common speaks for a literal literation where Marcion cannot be the source. After this quote, however, our three Synoptics continue with an extraordinary mixture of parallels and differences, and this remains true until they hit the next Marcion text, namely that Jesus ‘began teaching in the synagogue’. The curly underline indicates that where Marcion comes into play, the Synoptics converge. And, although they continue, where Marcion ends, they are again as diverse as before. Then, our Synoptics only come together, again, precisely were Marcion starts: ‘Is this not Joseph’s son’. Perhaps most visible is such convergence in Marcion’s Gospel 1:6. Whereas Luke, Mark and Matthew are showing parallels and variations before Marcion’s parallel text, Matthew now suddenly breaks off, while Luke and Mark are absolutely literally identical with the verse in Marcion. And only for the length of Marcion’s verse. Instantaneously after Marcion’s text ends, Luke and Mark become diverse again. Now, if Mark were the source for Luke, and Marcion was copying Luke, how could Luke’s and Mark’s and to some extent Matthew’s relation change so drastically? It all hints at Marcion being a key factor for the innersynoptic relation. We could look at many other parallels and would find the similar structure – to give but a few more examples: Jesus healing the sick at evening (Luke 4:40-1; Mark 1:32-4. 3:11b; Matth. 8:16-7) – The only elements which all three Synoptics have in common are those that are found in Marcion, namely that Jesus healt demons; very similar in the next pericope, the miraculous catch of fish (Luke 5:1-11; Mark 1:16-20; Matth. 4:18-22), which is recounted in two very different forms, one particular to Luke and another where Mark and Matthew are closer, albeit showing variations in every verse – yet what they all have literally in common is, what we read in Marcion, that Jesus exhorts them to become fisher of people and that they left everything (or in Mark and Matthew) their nets. In the periocope of the companion in misery and hatred (Luke 5:12-6; Mark 1:40-5; Matth. 8:1-4), Marcion can also explain here one of the minor agreements between Luke and Matthew, although were Marcion is attested, even Mark joins the party here and there. But precisely where Marcion’s text breaks off, there also Matthew ends, while from this moment Luke and Mark are barely any longer parallel.

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[1] See M. Goodacre, The Case against Q (Harrisburg, 2002), 176-84.

[2] On this verse see below, but it is attested by several witnesses, though not at this early stage in the Gospel as in Mark.

[3] D.T. Roth, New Reconstruction (2009), 174 has already noticed that ‘Tertullian seems to reflect a text closer to that of Mark 1:21 (eijselqw;n eij~ th;n sunagwgh;n ejdivdasken) than Luke 4:31 (h\n didavskwn aujtou;~ ejn toi`~ savbbasin)’, although he also adds that ‘there is no evidence for the Markan reading in Luke 4:31 in the extant manuscript tradition’, I still think that we have to follow Tertullian here, especially as it is supported by Hippol., Philos. VII 31 and Ephrem., Diat. (129-30).

[4] The same wording in D.

[5] D.T. Roth, New Reconstruction (2009), 174: ‘According to IGNTP, the extant witnesses to the text are nearly uniform, and there is no difficulty in positing that Marcion’s text read ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς’.

[6] On this verse see below. It is well attested by Tertullian, Epiphanius ‘and possibly in Adam.’, so D.T. Roth, New Reconstruction (2009), 96, but both Tertullian and Epiphanius ‘attest its presence in Marcion’s Gospel in ther pericope of the cleansing of the ten lepers (Luke 17:11-19)’ (ibid. 172).

[7] Attested as absent verses through our witnesses that give us the opening of Marcion’s Gospel with Christ’s descent to Capharnaum.

[8] The following ἐμαρτύρουν αὐτῷ in Luke is Hapax.