We take up the argument of Tertullian at the point where he begins to treat of this chapter.
In the fourth book of the treatise against Marcion Tertullian begins by dealing with the Antitheses (a sort of criticism by Marcion on what he regarded as the Judaising portions of the Canonical Gospel), and then, in general terms, with the actual Gospel which Marcion used. From the general he descends to the particular, and in c.6 Tertullian pledges himself to show in detail, that even in those parts of the Gospel which Marcion retained there was enough to refute his own system.
Marcion's Gospel began with the descent of Jesus upon Capernaum in the fifteenth year of Tiberias. Tertullian makes points out of this, also from the account of His preaching in the synagogue and of the expulsion of the devil. After this incident Marcion's Gospel represented our Lord as retiring into solitude. It did this as it would appear in words very similar to those of the Canonical Gospel. I place side by side the language of Tertullian with that of the Vulgate (Codex Fuldensis, as given by Tregelles). I have also compared the translation in the two codd., Vercellensis and Veronensis, of the Old Latin in Bianchini's edition. It will be remembered however that Tertullian is admitted to have Marcion's (and not the Canonical) Gospel before him, and he probably translates directly from that.
In solitudinem procedit…. Detentus a turbis: Oportet me, inquit, el aliis civitatibus annuntiare regnum dei.
Luke v. 42, 43: Ibat in desertum sertum locum … et detinebant illum ne discederet ab eis. Quibus ille ait quia, Et aliis civitatibus oportet me evangelizare regnum dei.
His discussion of the fifth chapter Tertullian begins by asking why, out of all possible occupations, Christ should have fixed upon that of fishing, to take from thence His apostles, Simon and the sons of Zebedee. There was a meaning in the act which appears in the reply to Peter, 'Thou shalt catch men,' where there is a reference to a prophecy of Jeremiah (ch. xvi. 16). By this allusion Jesus sanctioned those very prophecies which Marcion rejected. In the end the fishermen left their boats and followed Him.
De tot generibus operum quid utique ad piscaturam respexit ut, ab illa in apostolos sumeret _Simonem et filios Zebedaei … _dicens Petro trepidanti de copiosa indagine piscium: ne time abhinc enum homines eris capiens…. Denique relictis naviculis secuti sunt ipsum…
Luke v. 1-11:[1] Factum est autem cum turbae irruereut in eum et ipse stabat secus stagnum Gennesareth:[2] et vidit duas naves….[3] Ascendens in unam navem quae erat Simonis…[4] dixit ad Simonem, Duc in altum, et laxate retia vestra in capturam. [6]Et cum hoc fecissent concluserunt piscium multitudinem copiosam…. [7]Et impleverunt ambas naviculas ita ut mergerentur. [8]Quod cum videret Simon Petrus, procidit ad genua Jesu…. [9]Stupor enim circumdederat eum … [10]similiter autem Jacobum et Johannem filios Zebedaei…. Et ait ad Simonem Jesus, Noli timere, ex hoc jam homines eris capiens. [11]Et subductis ad terram navibus relictis omnibus secuti sunt illum.
For Noli timere &c., cod. a has, Noli timere, jam amodo eris vivificans homines; cod. b, Nol. tim., ex hoc jam eris homines vivificans.
In passing to the incident of the leper, Tertullian argues that the prohibition of contact with a leper was figurative, applying really to the contact with sin. But the Godhead is incapable of pollution, and therefore Jesus touched the leper. It would be in vain for Marcion to suggest that this was done in contempt of the law. For, upon his own (Docetic) theory, the body of Jesus was phantasmal, and therefore could not receive pollution: so that there would be no real contact or contempt of the law. Neither, as Marcion maintained, did a comparison with the miracle of Elisha tend to the disparagement of that prophet. True, Christ healed with a word. So also with a word had the Creator made the world. And, after all, the word of Christ produced no greater result than a river which came from the Creator's hands. Further, the command of Jesus to the leper when healed, showed His desire that the law should be fulfilled. Nay, He added an explanation which conveyed that He was not come to destroy the law, but Himself to fulfil it. This He did deliberately, and not from mere indulgence to the man, who, He knew, would wish to do as the law required.