Adversus Marcionem and the Gospel Harmony: Tracing Early Christian Texts

Tertullian's Adversus Marcionem offers a fascinating glimpse into the textual traditions and theological debates of early Christianity. One particularly intriguing aspect is the use of Matthew 15:27f within discussions of Luke 4. This reference suggests that Tertullian was not merely countering Marcion's gospel but was drawing from a distinct gospel harmony, likely of Justin Martyr's tradition. This claim is supported by parallel references found in Ephrem's works and an allusion in Origen's Contra Celsum.

Tertullian and the Gospel Harmony

In Adversus Marcionem 4.8, Tertullian discusses the story of the Canaanite woman, where Jesus refers to her as a dog, a narrative found in Matthew 15:27f:

"See how he enters into the synagogue: surely to the lost sheep of the house of Israel. See how he offers the bread of his doctrine to the Israelites first: surely he is giving them preference as sons. See how as yet he gives others no share of it: surely he is passing them by, like dogs."

This passage is surprising because it appears in a discussion centered on Luke 4:34-6. Tertullian's reference to the Canaanite woman here cannot be explained by Marcion's gospel since Tertullian explicitly states that Marcion excised such material. Instead, it indicates that Tertullian was working from a gospel harmony that included this Matthean material alongside Lukan narratives.

Ephrem's Commentary

Ephrem the Syrian, in his commentary on the Diatessaron (a gospel harmony attributed to Tatian, a student of Justin Martyr), also references Matthew 15:27f in discussions around Luke 4:24-26. Ephrem's alignment with Tertullian suggests that both were drawing from a similar gospel harmony tradition that predated the canonical separation of the gospels.

Origen's Confirmation

Further evidence comes from Origen's Contra Celsum, where he responds to criticisms by Celsus. Origen mentions the "lost sheep of the house of Israel," a reference that appears near the beginning of his gospel narrative:

"What is the meaning of such a descent upon the part of God? Not observing that, according to our teaching, the meaning of the descent is pre-eminently to convert what are called in the Gospel the lost sheep of the house of Israel." (Contra Celsum 4.3)

Origen's description aligns with the idea of a heavenly descent, reinforcing the interpretation seen in the early gospel harmony used by Tertullian and Ephrem.

Mani's Perspective

Even the prophet Mani, founder of Manichaeism, seems to reflect an early understanding of this tradition when he interprets Jesus’ descent as a non-physical, heavenly event:

"Manes said: God forbid that I should admit that our Lord Jesus Christ came down to us through the natural womb of a woman! For He gives us His own testimony that He came down from the Father's bosom... I am not sent but unto the lost sheep of the house of Israel."

Mani’s insistence on a spiritual rather than physical descent further supports the presence of this narrative in early Christian traditions, which may have been more diverse than later orthodoxy acknowledged.

Conclusion

The use of Matthew 15:27f in discussions of Luke 4 by both Tertullian and Ephrem suggests that the early Christian textual landscape included gospel harmonies that combined materials from what would later become distinct canonical gospels. Tertullian’s Adversus Marcionem, therefore, provides crucial evidence that these harmonies were authoritative and widely used in early theological debates, pre-dating the finalized versions of the canonical gospels. This underscores the fluid and evolving nature of early Christian scriptural traditions and the central role of figures like Justin Martyr in shaping these texts.