15. Luke x. 25: “Doing what shall I obtain life?” “eternal” being omitted, it is thought, lest Jesus should seem to teach that eternal life was to be obtained by fulfilling the Law.[462] But Marcion did not alter the same question when asked by the ruler, in Luke xviii. 18; for then Christ, after he has referred him to the Law, goes on to impose on him a higher law—that of love. But “eternal” may be an addition to Luke's text in the second edition.
16. The first petition in the Lord's Prayer differs in Marcion's Gospel from that in St. Luke. Marcion has, “Father! may thy Holy Spirit come to us, Thy kingdom come,” &c., instead of, “Father! (which art in heaven—not in the most ancient copies of St. Luke) Hallowed be thy name,” &c. No purpose was served by this difference; and we must not attribute to Marcion in this instance wilful alteration of the sacred text. It is apparent that several versions of the Lord's Prayer existed in the first age of the Church, and that this was the form in which it was accepted and used in Pontus, perhaps throughout Asia Minor.
That the Lord's Prayer in St. Luke's Gospel stood originally as in Marcion's Gospel is made almost certain by verse 13. After giving the form of prayer, xi. 2-4, Christ instructs his disciples on the readiness of God to answer prayer. “And,” he continues, “if ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?” How ready will He be to give that which you have learned to ask in the first petition of the prayer I have just taught you! The petition was altered in the received text later, to accommodate it to the form given in St. Matthew's Gospel.
17. Luke xi. 29: “There shall no sign be given.” What follows in St. Luke's Gospel, “but the sign of the prophet Jonas,” and verses 30-32, were not found in Marcion's Gospel. Perhaps all this was inserted in the second edition of St. Luke's Gospel. But also perhaps the allusions to the Ninevites and the Queen of the South were omitted, because of the condemnation pronounced on the generation which received not Christ through them; and Jesus was not the manifestation of the God of judgment, but of the God of mercy.
18. So also “judgment” was turned into “calling,” in verse 42; and also the verses 49-51, in which the blood of the prophets is said to be “required of this generation.”
19. Luke xii. 38: “The evening watch” is perhaps an earlier reading than the received one: “If he shall come in the second watch, or come in the third watch;” which has the appearance of an expansion of the simpler text.
The evening watch was the first watch. The Christians in the first age thought that our Lord would come again immediately. But as he did not return again in [pg 267] glory in the first watch, they altered the text to “the second watch or the third watch.” Consequently Marcion's text is the original unaltered one.
20. Luke xii. 6, 7: “Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore; ye are of more value than many sparrows.” Perhaps Marcion omitted this because he did not hold that the Supreme God concerned Himself with the fate of men's bodies.
But more probably the passage did not occur in the original Pauline Gospel, but was grafted into it afterwards when St. Matthew's Gospel came into the hands of the Asiatic Christians, when it was transferred from it (x. 29-31) verbatim to Luke's Gospel.
21. Marcion's Gospel was without Luke xiii. 1-10.