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since Marcion has perversely taken everything from it, we have cited nothing from it. Of the second to the Thessalonians, which is placed sixth by Marcion, but is ninth for the apostle, similarly distorted by this Marcion, again we have set forth nothing. Of the one to the Ephesians, which is 7th for Marcion, but placed 5th for the apostle, the following: ˉα 20and20 ˉλˉ 20scholion20. “Remembering that you were once Gentiles, who are called uncircumcision by the so-called circumcision in the flesh 2.179 made by hands, that you were at that time without Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world; but now in Christ Jesus you who once were far off have become near in his blood. For he himself is our peace, who has made both one,” and so on. ˉα 20and20 ˉλˉ 20refutation20. The “remembering” signifies the kind of time and the “who are called by the so-called” signifies the types of things, and the “in the flesh,” so that it may show the type in the flesh awaiting the time of the Spirit, in order to show the more perfect things from the type. For without Christ, the uncircumcision was alienated from the commonwealth of Israel, and being alienated was a stranger to the promise and covenant, and those who came from this had no hope, but were without God in the world, as has been shown from the words of the apostle. But you, Marcion, neither see nor hear, since you would have understood of how many good things the holy apostle says the law is the cause for those who lived under the law at that time: “For in Christ Jesus you who were once far off now have become near in his blood. For he himself is our peace, who has made both one.” But if he made both one and did not abolish the one and establish the other, then surely the former is not foreign to him, nor did he separate the second from the first, but he brought both together into one, not simply nor in appearance, but clearly in his blood, as the sure teaching of the apostle indicates. ˉβ 20and20 ˉλˉζ 20scholion20. “Therefore it says: ‘Awake, O sleeper, and arise from the dead, and Christ will shine on you.’” ˉβ 20and20 ˉλˉζ 20refutation20. From where does the apostle have the “therefore it says” but 2.180 clearly from the old covenant? But this is found in Elijah. And from where did Elijah originate? But he was one of the prophets who lived according to the law, originating from the law and the prophets. But if in Christ he prophesied, “Awake, O sleeper, and arise from the dead, and Christ will shine on you,” then the prototype was fulfilled through Lazarus and the others, about whom they themselves doubted, Martha and Mary saying “he already stinks, he has been dead four days,” and those of the synagogue ruler saying “trouble the teacher no longer,” and he himself saying “do not be afraid; for she did not die, but is sleeping.” For clearly from that time the proclamation called for a resurrection to come through Christ and showed the authoritative ease, in order to indicate the power of Christ, that just as it is easy for a man to raise not the dead but the sleeping by voice, so also it was most ready for Christ to say: “Lazarus, come out” and “koumi koumi talitha,” that is, arise, child. Through which * and clear proofs the Word signified our calling from dead works and from the heavy sleep of us who were once sleeping, and Christ raising up and through the calling enlightening us; which has become this second state. But the perfect and universal is awaited, when he himself who says “I am the resurrection” shall call all and raise them in body and soul and enlighten them in his future coming. ˉγ 20and20 ˉλˉη 20scholion20. “For this reason a man shall leave his 2.181 father and mother and shall be joined to his wife, and the two shall become one flesh,” from

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πάντα τοῦ Μαρκίωνος διεστραμμένως ἀπ' αὐτῆς ἔχοντος οὐδὲν ἐξ αὐτῆς παρεθέμεθα. Τῆς πρὸς Θεσσαλονικεῖς δευτέρας, ἕκτης δὲ κειμένης παρὰ τῷ Μαρκίωνι, ἐνάτης δὲ οὔσης παρὰ τῷ ἀποστόλῳ, ὁμοίως διαστραφείσης ὑπ' αὐτοῦ τοῦ Μαρκίωνος, πάλιν οὐδὲν ἐξεθέμεθα. Τῆς πρὸς Ἐφεσίους, ˉζ οὔσης παρὰ τῷ Μαρκίωνι, ˉε δὲ παρὰ τῷ ἀποστόλῳ κειμένης, τάδε· ˉα 20καὶ20 ˉλˉ 20σχόλιον20. «Μνημονεύοντες ὑμεῖς ποτε τὰ ἔθνη, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ 2.179 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. ˉα 20καὶ20 ˉλˉ 20ἔλεγχος20. 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. ˉβ 20καὶ20 ˉλˉζ 20σχόλιον20. «∆ιὸ λέγει· ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός». ˉβ 20καὶ20 ˉλˉζ 20ἔλεγχος20. Πόθεν τῷ ἀποστόλῳ τό «διὸ λέγει» ἀλλὰ 2.180 ἀπὸ τῆς παλαιᾶς δῆλον διαθήκης; τοῦτο δὲ ἐμφέρεται παρὰ τῷ Ἠλίᾳ. πόθεν δὲ ὡρμᾶτο ὁ Ἠλίας; ἀλλὰ εἷς ἦν τῶν προφητῶν τῶν κατὰ νόμον πεπολιτευμένων, ἀπὸ νόμου καὶ προφητῶν ὁρμώμενος. εἰ δὲ ἐν Χριστῷ ἐπροφήτευσε τό «ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός», ἄρα γε τὸ πρωτότυπον διὰ Λαζάρου καὶ τῶν ἄλλων ἐπεπλήρωτο, περὶ οὗ οἱ αὐτοὶ ἀμφέβαλλον, Μάρθα καὶ Μαρία λέγουσαι «ἤδη ὄζει, τεταρταῖός ἐστι» καὶ τῶν τοῦ ἀρχισυναγώγου λεγόντων «μηκέτι σκύλλετε τὸν διδάσκαλον» καὶ αὐτοῦ λέγοντος «μὴ φοβεῖσθε· οὐ γὰρ ἀπέθανεν, ἀλλὰ καθεύδει». σαφῶς γὰρ ἔκτοτε τὸ κήρυγμα ἐκάλει ἀνάστασιν διὰ Χριστοῦ ἔσεσθαι καὶ τὸ ἐξουσιαστικὸν τῆς εὐχερείας ὑπεδείκνυεν, ἵνα τὸ δυνατὸν τοῦ Χριστοῦ ὑποδείξῃ, ὅτι ὡς τῷ ἀνθρώπῳ εὐχερὲς οὐ τὸν ἀποθανόντα ἀλλὰ τὸν καθεύδοντα διὰ φωνῆς ἐγεῖραι, οὕτως καὶ τῷ Χριστῷ ἦν ἑτοιμότατα τὸ εἰπεῖν· «Λάζαρε, δεῦρο ἔξω» καὶ τό «κουμὶ κουμὶ ταλιθά» τουτέστιν ἀνάστηθι ἡ παῖς. δι' ὧν * καὶ ἐναργῶν ἀποδείξεων ἐσήμανεν ὁ λόγος τὴν ἡμῶν κλῆσιν ἀπὸ νεκρῶν ἔργων καὶ ὕπνου βαρέος ἡμῶν τῶν ποτε καθευδόντων, ἀνεγείροντά τε τὸν Χριστὸν καὶ διὰ τῆς κλήσεως φωτίζοντα ἡμᾶς· ἥτις γέγονε δευτέρα αὕτη σχέσις. τὸ δὲ τέλειον καὶ καθολικὸν προσδοκώμενον, ὅταν ὁ αὐτὸς ὁ λέγων «ἐγώ εἰμι ἡ ἀνάστασις», πάντας καλέσῃ καὶ ἐγείρῃ σώματι καὶ ψυχῇ καὶ φωτίσῃ ἐν τῇ αὐτοῦ μελλούσῃ παρουσίᾳ. ˉγ 20καὶ20 ˉλˉη 20σχόλιον20. «Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν 2.181 πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικί, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν», παρὰ