Second Thessalonians

As with First thessalonians, Epiphanius and Tertullian differ regarding the version of Second Thesaalonians (2 Thes) in Marcion's Apostolican. According to Epiphanius Marcion's version was heavily edited:

Since Second Thessalonians, the sixth Epistle in Marcion but the ninth in The Apostle, has likewise been distorted by Marcion himself, again I cite nothing from it.

This conflicts with Tertullian, who as Lardner comments, saw only one difference from the Pauline version:

Tertullian however produces several passages from this second epistle to confute this heretic; and accuses him only of erasing ‘in flaming fire,’ from the eighth verse of the first chapter, lest he should attribute vengeance and the infliction of punishment to Christ, who was the Son of the good God.

Evans also comments on "in flaming fire," but then notes a second difference:

At 2 Thess. 1:8 he excised [in flaming fire], and at 2 Thess. 2:11 he read and it will become to them for an incitement to error.

Second Thessalonians 1:6-8

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; [1:6] And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, [1:7] In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: [1:8] Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; [1:9]

Tertullian states that Marcion "has erased the flaming fire," from the beginning of v. 1:8, and argues that the flaming fire is required for God to enact punishment:

We repeat then here, that as the Lord is by the apostle proclaimed as the awarder of both good and woe, He must be either the Creator, or (as Marcion would be loth to admit) One like the Creator -- "with whom it is a righteous thing to recompense tribulation to them who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus shall be revealed as coming from heaven with the angels of His might and in flaming fire." The heretic, however, has erased the flaming fire, no doubt that he might extinguish all traces herein of our own God. But the folly of the obliteration is clearly seen. For as the apostle declares that the Lord will come "to take vengeance on them that know not God and that obey not the gospel, who," he says, "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" — it follows that, as He comes to inflict punishment, He must require "the flaming fire."

Second Thessalonians 2:3-4

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; [2:3] Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. [2:4]

Tertullian quotes from or otherwise refers to most of the text of these verses, except that he re-phrases them as questions he is putting to Marcion, as he does in other places:

Well, but who is the "man of sin," "the son of perdition," who must first be revealed before the Lord comes; "who opposes and exalts himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God?"

There is some slight variation in Tertullian's text here, but this appears to be due to minor versional differences rather than changes by Marcion.

Second Thessalonians 2:9-12

Even him, whose coming is after the working of Satan with all power and signs and lying wonders, [2:9] And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. [2:10] And for this cause God shall send them strong delusion, that they should believe a lie: [2:11] That they all might be damned who believed not the truth, but had pleasure in unrighteousness. [2:12]

Tertullian writes (again, in the form of a question to Marcion):

... I want to know why he comes "in all power, and with lying signs and wonders?" "Because," he says, "they received not the love of the truth, that they might be saved; for which cause God shall send them an instinct of delusion (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness." [2 Thes 2:10-12]

Tertullian has "lying signs and wonders" rather than "signs and lying wonders" in v. 2:9, and does not refer to v. 2:10a. He later refers to "the sending of the strong delusion,"

Second Thessalonians 3:10

For even when we were with you, this we commanded you, that if any would not work, neither should he eat. [3:10]

Tertullian refers to:

The charge, that "if any would not work, neither should he eat,"

Summary

Tertullian believed that Marcion had removed "in flaming fire" from the text, but this is just as likely to have been a small addition to an earlier text simply to indicate the mechanism used by God. However, as with First Thessalonians, there is the problem of Tertullian seeing something in the Apostolicon that was almost exactly as in his copy of the Pauline text, while Epiphanius saw something very different to his copy.

Next: Ephesians