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144 AD – Marcion’s Dangerous Version of the Bible – Cutting Out the Old Testament and Creating a Crisis for the Church’s Canon
144 AD - Marcion's Dangerous Version of the Bible
Published on: 2025-07-23 02:00
In 144 AD, wealthy shipowner Marcion of Sinope arrived in Rome with a radical proposal: a stripped-down Bible rejecting the Old Testament and editing the New to remove Jewish influences. Viewing the God of Israel as cruel and separate from Jesus' loving Father, Marcion's canon included only an altered Luke and ten Pauline letters, positioning Paul as the sole true apostle. Excommunicated by the Roman church, which returned his hefty donation, Marcion founded rival congregations that spread widely. His heresy compelled early Christians to affirm Scripture's unity, accelerating the canonization process. Leaders like Tertullian, Irenaeus, and Justin Martyr denounced him, emphasizing Jesus as fulfillment of the Old Testament prophecies. Marcion's legacy warns against severing Christianity's roots, challenging modern believers to embrace the full biblical narrative of one God, one story, and one redemption—from Genesis to Revelation. Does editing Scripture clarify faith, or distort it? (152 words)
YouTube
https://youtu.be/6PK0lu8EkBM
SCRIPT
He walked into the church… and handed them a list.
A short one.
Just one Gospel.
A few edited letters of Paul.
No Old Testament.
No Hebrews. No James. No Peter.
No Law. No prophets.
No Jewish God.
He brought gold, too—plenty of it. A massive donation to help fund the church’s growing ministry.
But attached to that generosity was a demand:
Tear out the old Bible.
Start over.
Cleanse the Gospel of its Jewish roots.
His name was Marcion.
And in 144 AD, he proposed a new Christianity—one without wrath, without judgment, without Israel, without the past.
A religion of Paul… without Moses.
A Savior… without a Creator.
A cross… without a covenant.
—
The church didn’t just disagree.
It exploded.
Bishops gathered. Letters flew. Heresy was named.
And for the first time, the church had to answer a question it had never officially settled:
What books belong in the New Testament?
—
This wasn’t just about Scripture.
It was about the soul of Christianity.
And Marcion’s dangerous edit forced the church to decide once and for all:
Is the God of the Old Testament the same God revealed in Jesus?
From the That’s Jesus Channel, welcome to COACH—where we trace Church Origins and Church History. I’m Bob Baulch.
On Mondays, we stay between 0 and 500 AD.
And today, we’re in 144 AD, nearly a century after the resurrection.
The apostles are gone.
The churches are growing.
And for the first time in history, someone has tried to define the Christian Bible…
By cutting it in half.
—
His name was Marcion of Sinope, a wealthy shipowner from the northern coast of modern-day Turkey.
He arrived in Rome with money, ambition, and a radical theology. He was intelligent, charismatic, and utterly convinced that the God of the Old Testament was not the Father of Jesus Christ.
To Marcion, the God of Israel was violent, legalistic, tribal. A just but cruel judge.
Jesus, by contrast, came from a higher god—unknown to the Jews—bringing love, grace, and liberation.
Marcion didn’t see continuity between the testaments.
He saw a collision.
So he crafted his own Bible.
He removed every Gospel but Luke—then edited Luke to remove references to Jewish prophecy.
He included ten of Paul’s letters—but stripped them of anything that echoed the Old Testament.
And he called on the church to accept this “pure” Gospel… and discard the rest.
—
This was not just bold.
It was heretical.
But it was also… effective.
Marcion’s teachings spread rapidly. His churches multiplied. His “canon” forced a confrontation.
And for the first time, Christians had to define what Scripture truly was.
To understand how radical Marcion’s proposal was, we have to remember something easily forgotten:
In 144 AD… there was no officially defined New Testament.
The Gospels were circulating. So were Paul’s letters. Church leaders quoted from them regularly. But there was no formal list, no leather-bound volume marked “The Bible.” Scripture was known, revered—but still being recognized, not yet canonized.
Into that vacuum, Marcion stepped boldly.
He didn’t just question certain books.
He declared them corrupt.
He claimed that most of the apostles had misunderstood Jesus—except for Paul, whom he called “the only true apostle.” (Paraphrased)
He argued that all previous Scriptures—the Old Testament and any New Testament writings that quoted it—should be rejected as legalistic Jewish distortions.
And he made it official.
He published the first known canon of Scripture in church history.
A trimmed-down, edited, rebranded Bible for what he called “the true faith.”
—
The reaction was swift—and fierce.
Tertullian wrote entire treatises attacking Marcion, mocking him as the shipmaster from Pontus. (Paraphrased)
Irenaeus lumped him with Gnostics and accused him of mutilating the Gospel.
Justin Martyr, writing in Rome, described Marcion’s sect as widespread and seductive. (Summarized)
But why was it so dangerous?
Because Marcion wasn’t trying to destroy Christianity.
He was trying to remake it.
And in doing so, he nearly fractured the church over the question:
Is the Old Testament Christian Scripture?
—
What made it worse was his success.
He wasn’t ignored. He was followed. His churches expanded from Rome to Asia Minor and beyond.
The church wasn’t fighting a fringe idea.
It was confronting a rival vision of the faith.
Marcion’s theology was bold… and utterly unorthodox.
He believed in two gods:
• The Creator God of the Old Testament—just, angry, and flawed
• And the Unknown God of Jesus—loving, merciful, and new
Jesus, to Marcion, did not fulfill the Law and the Prophets.
He replaced them.
He was not the Jewish Messiah. He was the Stranger-God’s envoy, sent to rescue humanity from the clutches of the Creator. (Summarized)
And since the Old Testament pointed to the wrong god, Marcion taught it had no place in the Christian church.
—
This wasn’t Gnosticism in full, but it rhymed.
Marcion wasn’t secretive like the Gnostics—his theology was public, systematic, and well-organized.
He didn’t believe in hidden knowledge—he just believed the early church had compromised.
And in a strange twist, his Bible looked like ours—only smaller.
• Luke (heavily edited)
• 10 Pauline letters (Galatians, 1 & 2 Corinthians, Romans, 1 & 2 Thessalonians, Ephesians [as “Laodiceans”], Colossians, Philippians, Philemon)
Everything else? Rejected.
—
The church’s response wasn’t instant—but it was historic.
Marcion forced the church to do something it hadn’t yet needed to do:
Define what was Scripture—and what wasn’t.
Leaders began compiling lists:
• The Muratorian Fragment (c. 180 AD) affirms four Gospels, Acts, Paul’s letters, Revelation.
• Irenaeus quotes all four Gospels as authoritative.
• Tertullian insists that Scripture must reflect continuity with the apostles and the prophets. (Summarized)
They weren’t inventing the canon—they were clarifying it in response to a dangerous edit.
—
And all the while, the core argument thundered beneath it:
Is Jesus the fulfillment of the Old Testament—or its rejection?
Marcion said no.
The church said yes.
And on that decision, the shape of the Bible—and the identity of Christianity—was preserved.
Around 144 AD, the church in Rome formally excommunicated Marcion.
The man who had donated a fortune to the church…
…the man who had proposed a new Bible…
…the man who claimed to rescue Christianity from its Jewish roots…
Was cast out.
And his money?
Returned.
—
But Marcion wasn’t finished.
He didn’t recant. He didn’t disappear.
Instead, he built a rival network of churches—fully structured, missionary-minded, and built around his edited Gospel.
Some scholars believe that, for a time, Marcionite churches were widespread across the empire. (Summarized)
That’s the climax of this episode:
A single man—armed with a radical theology and financial power—nearly reshaped the church’s understanding of its own Scriptures.
If the early church had tolerated him…
If leaders had hesitated to call him heretic…
If orthodoxy had remained undefined just a few years longer…
The Bible we know today might never have come together.
—
And the impact reached far beyond Rome.
The idea of canon—a fixed, authoritative list of writings—was born in controversy.
Before Marcion, Christians read apostolic texts.
After Marcion, they had to defend and define them.
He accelerated the church’s efforts to:
• Preserve the Gospels in fourfold unity
• Affirm the Old Testament as Christian Scripture
• Ground doctrine in texts linked to the apostles
• Reject any “Bible” that edited the story of redemption
—
In a strange way, Marcion gave the church a gift.
Not in truth—but in urgency.
His heresy forced the early Christians to say clearly:
“This is the faith handed down. These are the Scriptures we trust. This is the God we worship.”
And that clarity, born under pressure, shaped the Christian Bible as we know it.
Marcion is long dead.
His canon rejected.
His churches gone.
But his questions?
They’re still alive.
Do we need the Old Testament?
Is the God of justice compatible with the God of grace?
Can we embrace Jesus without Moses, Paul without the Prophets, the cross without the covenant?
—
In every age, voices rise trying to shrink the Bible—to sanitize it, streamline it, soften it.
Even today, some churches quietly distance themselves from the Old Testament—treating it as outdated, embarrassing, too complex, too violent.
But the early church didn’t make that mistake.
They said with one voice:
“The God of Abraham is the God of Jesus.”
Not two gods.
One story.
One redemption plan.
One divine Author.
—
Marcion’s challenge forced the church to see what Scripture really was:
A unified narrative of creation, covenant, cross, and new creation.
Not two competing theologies.
But one grand drama—played out over centuries, fulfilled in Christ, preserved in Scripture.
—
The early believers didn’t just defend the Bible for doctrine’s sake.
They defended it for identity’s sake.
Because once you sever Christ from the Old Testament, you change who Jesus is.
Not a Messiah foretold.
But a mystery unrooted.
Not the Lamb of God.
But a stranger with no past.
—
And that’s why Marcion still matters.
Because every generation is tempted to edit the Bible to fit its tastes.
But the moment you cut away the parts that make you uncomfortable,
…you’re not reading Scripture anymore.
You’re reading yourself.
Marcion tried to purify the Gospel.
What he did was poison it.
He thought he was defending Jesus.
But he was dividing God.
And the church knew that if it lost the Old Testament…
It would lose the story.
The promises.
The foundation.
Because Jesus didn’t cancel the covenant—He fulfilled it.
He didn’t silence the prophets—He completed their message.
He didn’t introduce grace—He embodied it.
—
So what about us?
Do we treat the Old Testament like it’s still Scripture?
Or just background?
Do we preach Leviticus with the same reverence as Philippians?
Do we see Isaiah as the friend of John?
Do we see God as one?
Or have we fallen—quietly—into Marcion’s trap?
—
This week, I challenge you:
Read something from the Old Testament you’ve avoided.
Look for Jesus there.
Look for grace there.
Because it’s not a different God.
It’s the same God.
From Genesis to Revelation.
And He is holy… and good… and One.
—
If this story of Marcion’s heresy and the church’s defense of the Scriptures challenged or encouraged you, would you consider sharing this episode with a friend? You never know who might need to hear it. It would really be appreciated if you went above and beyond by leaving a review on your podcast app! And don’t forget to follow COACH for more episodes every week.
Make sure you check out the show notes for sources used in the creation of this episode—and if you look closely, you’ll probably find some contrary opinions—and Amazon links (e.g., http://www.amazon.com/dp/[ASIN]/ref=nosim?tag=thatsjesuscha-20) so you can get them for your own library while giving me a little bit of a kickback. As an Amazon Associate, I earn from qualifying purchases.
You never know what we’ll cover next on COACH! Every episode dives into a different corner of church history.
On Mondays, we stay between 0–500 AD.
And if you’d rather watch me tell these stories instead of just listening to them, you can find this episode—and every COACH video—on YouTube at the That’s Jesus Channel. Thanks for listening to COACH – Church Origins and Church History. I’m Bob Baulch with the That’s Jesus Channel. Have a great day—and be blessed.
REFERENCES AND AMAZON LINKS
Total words for script not including references = 2750
As an Amazon Associate, I earn from qualifying purchases.
Z-Notes (Zero Dispute Notes):
1. Marcion arrived in Rome around 144 AD.
2. Marcion was a wealthy shipowner from Sinope.
3. Marcion donated a large sum to the Roman church, which was returned upon his excommunication.
4. Marcion rejected the Old Testament entirely.
5. Marcion's canon included an edited version of Luke and ten Pauline letters.
6. Marcion viewed the God of the Old Testament as separate from the Father of Jesus.
7. Marcion was excommunicated by the Roman church in 144 AD.
8. Tertullian wrote Against Marcion, a five-book treatise.
9. Irenaeus addressed Marcion in Against Heresies.
10. Justin Martyr mentioned Marcion in his writings.
11. The Muratorian Fragment dates to around 180 AD and lists New Testament books.
12. Marcion's churches spread to Asia Minor and beyond.
13. Marcion called Paul the only true apostle.
14. The Fifth Ecumenical Council did not address Marcion directly but condemned related heresies.
15. Eusebius references Marcion in Ecclesiastical History.
16. The church's canon developed in response to heresies like Marcion's.
POP (Parallel Orthodox Perspective):
1. Tertullian affirms the unity of Old and New Testaments against Marcion's dualism.
2. Irenaeus emphasizes apostolic succession and Scripture's continuity.
3. Justin Martyr supports Jesus as fulfillment of Jewish prophecies.
4. The Muratorian Fragment upholds four Gospels and apostolic writings.
5. F.F. Bruce argues the canon was recognized early, clarified by challenges like Marcion.
6. N.T. Wright highlights Scripture's unified narrative centered on Jesus.
SCOP (Skeptical or Contrary Opinion Points):
1. Ehrman suggests Marcion's views reflect diverse early Christianities, not just heresy.
2. Harnack portrays Marcion as a reformer attempting to purify Christianity.
3. Moss questions the extent of early persecutions and heresies' framing.
4. Thompson challenges biblical continuity as a later construct.
5. Pervo argues Pauline letters were edited in antiquity, similar to Marcion's actions.
6. Freeman views early Christianity as non-monolithic, with Marcion as one valid stream.
QUOTES:
1. Paraphrased: Marcion called Paul “the only true apostle” (Tertullian, Against Marcion, Book 5).
2. Paraphrased: Tertullian mocked Marcion as the shipmaster from Pontus (Tertullian, Against Marcion, Book 1).
3. Summarized: Justin Martyr described Marcion’s sect as widespread and seductive (Justin Martyr, First Apology, ch. 26).
4. Summarized: Tertullian insists that Scripture must reflect continuity with the apostles and the prophets (Tertullian, Against Marcion, Book 4).
5. Summarized: Jesus was the Stranger-God’s envoy, sent to rescue humanity from the Creator (Tertullian, Against Marcion, Book 2).
6. Verbatim: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew 5:17).
7. Generalized: Marcion's heresy forced the church to define the canon (Ehrman, Lost Christianities).
REFERENCES AND AMAZON LINKS (As an Amazon Associate, I earn from qualifying purchases.):
1. Tertullian, Against Marcion, ANF Vol. 3, Z8, P1, Q1, Q2, Q4, Q5
2. Irenaeus, Against Heresies, ANF Vol. 1, Z9, P2, Q3
3. Justin Martyr, First Apology, ANF Vol. 1, Z10, P3
4. The Muratorian Fragment, in Bruce, The Canon of Scripture, InterVarsity Press, 1988, ISBN 083081258X, Z11, P4, http://www.amazon.com/dp/083081258X/ref=nosim?tag=thatsjesuscha-20
5. Ferguson, Everett, Church History Vol. 1, Zondervan, 2005, ISBN 0310254019, Z5, P5, http://www.amazon.com/dp/0310254019/ref=nosim?tag=thatsjesuscha-20
6. Chadwick, Henry, The Early Church, Penguin, 1967, ISBN 0140231994, Z6, http://www.amazon.com/dp/0140231994/ref=nosim?tag=thatsjesuscha-20
7. Harnack, Adolf von, Marcion: The Gospel of the Alien God, Fortress Press, 1990, ISBN 0800607139, Z7, S2, Q7, http://www.amazon.com/dp/0800607139/ref=nosim?tag=thatsjesuscha-20
8. Wilken, Robert, The Spirit of Early Christian Thought, Yale University Press, 2003, ISBN 0300105983, Z16, http://www.amazon.com/dp/0300105983/ref=nosim?tag=thatsjesuscha-20
9. Hurtado, Larry, The Earliest Christian Artifacts, Eerdmans, 2006, ISBN 0802828957, Z12, http://www.amazon.com/dp/0802828957/ref=nosim?tag=thatsjesuscha-20
10. Kelly, J.N.D., Early Christian Doctrines, Continuum, 2000, ISBN 0826452523, Z4, http://www.amazon.com/dp/0826452523/ref=nosim?tag=thatsjesuscha-20
11. Ehrman, Bart D., Lost Christianities, Oxford University Press, 2003, ISBN 0195141830, Z13, S1, S6, http://www.amazon.com/dp/0195141830/ref=nosim?tag=thatsjesuscha-20
12. Bruce, F.F., The Canon of Scripture, InterVarsity Press, 1988, ISBN 083081258X, Z14, http://www.amazon.com/dp/083081258X/ref=nosim?tag=thatsjesuscha-20
13. Metzger, Bruce, The Canon of the New Testament, Oxford University Press, 1997, ISBN 0198261802, Z15, http://www.amazon.com/dp/0198261802/ref=nosim?tag=thatsjesuscha-20
14. Kruger, Michael J., Canon Revisited, Crossway, 2012, ISBN 1433505002, Z3, http://www.amazon.com/dp/1433505002/ref=nosim?tag=thatsjesuscha-20
15. Brakke, David, The Gnostics, Harvard University Press, 2010, ISBN 0674066030, S5, http://www.amazon.com/dp/0674066030/ref=nosim?tag=thatsjesuscha-20
16. Holy Bible, English Standard Version, Crossway, 2001, ISBN 1433502410, Q6, http://www.amazon.com/dp/1433502410/ref=nosim?tag=thatsjesuscha-20
17. Holy Bible, New International Version, Zondervan, 2011, ISBN 031043677X, http://www.amazon.com/dp/031043677X/ref=nosim?tag=thatsjesuscha-20
18. Holy Bible, King James Version, Cambridge University Press, 2004, ISBN 0521609372, http://www.amazon.com/dp/0521609372/ref=nosim?tag=thatsjesuscha-20
19. Moss, Candida, The Myth of Persecution, HarperOne, 2013, ISBN 0062104551, S3, http://www.amazon.com/dp/0062104551/ref=nosim?tag=thatsjesuscha-20
20. Thompson, Thomas L., The Mythic Past, Basic Books, 1999, ISBN 0465006221, S4, http://www.amazon.com/dp/0465006221/ref=nosim?tag=thatsjesuscha-20
21. Pervo, Richard, The Making of Paul, Fortress Press, 2010, ISBN 0800696596, S5, http://www.amazon.com/dp/0800696596/ref=nosim?tag=thatsjesuscha-20
22. Freeman, Charles, A New History of Early Christianity, Yale University Press, 2009, ISBN 0300170831, Z2, S6, http://www.amazon.com/dp/0300170831/ref=nosim?tag=thatsjesuscha-20
23. Eusebius, Ecclesiastical History, Harvard University Press, 1926, ISBN 0674992938, Z1, http://www.amazon.com/dp/0674992938/ref=nosim?tag=thatsjesuscha-20
24. Wright, N.T., Scripture and the Authority of God, SPCK, 2011, ISBN 0281063982, P6, http://www.amazon.com/dp/0281063982/ref=nosim?tag=thatsjesuscha-20
25. Dunn, James D.G., Unity and Diversity in the New Testament, SCM Press, 1990, ISBN 0334024048, Z9, http://www.amazon.com/dp/0334024048/ref=nosim?tag=thatsjesuscha-20
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By That’s Jesus Channel / Bob Baulch144 AD - Marcion's Dangerous Version of the Bible
Published on: 2025-07-23 02:00
In 144 AD, wealthy shipowner Marcion of Sinope arrived in Rome with a radical proposal: a stripped-down Bible rejecting the Old Testament and editing the New to remove Jewish influences. Viewing the God of Israel as cruel and separate from Jesus' loving Father, Marcion's canon included only an altered Luke and ten Pauline letters, positioning Paul as the sole true apostle. Excommunicated by the Roman church, which returned his hefty donation, Marcion founded rival congregations that spread widely. His heresy compelled early Christians to affirm Scripture's unity, accelerating the canonization process. Leaders like Tertullian, Irenaeus, and Justin Martyr denounced him, emphasizing Jesus as fulfillment of the Old Testament prophecies. Marcion's legacy warns against severing Christianity's roots, challenging modern believers to embrace the full biblical narrative of one God, one story, and one redemption—from Genesis to Revelation. Does editing Scripture clarify faith, or distort it? (152 words)
YouTube
https://youtu.be/6PK0lu8EkBM
SCRIPT
He walked into the church… and handed them a list.
A short one.
Just one Gospel.
A few edited letters of Paul.
No Old Testament.
No Hebrews. No James. No Peter.
No Law. No prophets.
No Jewish God.
He brought gold, too—plenty of it. A massive donation to help fund the church’s growing ministry.
But attached to that generosity was a demand:
Tear out the old Bible.
Start over.
Cleanse the Gospel of its Jewish roots.
His name was Marcion.
And in 144 AD, he proposed a new Christianity—one without wrath, without judgment, without Israel, without the past.
A religion of Paul… without Moses.
A Savior… without a Creator.
A cross… without a covenant.
—
The church didn’t just disagree.
It exploded.
Bishops gathered. Letters flew. Heresy was named.
And for the first time, the church had to answer a question it had never officially settled:
What books belong in the New Testament?
—
This wasn’t just about Scripture.
It was about the soul of Christianity.
And Marcion’s dangerous edit forced the church to decide once and for all:
Is the God of the Old Testament the same God revealed in Jesus?
From the That’s Jesus Channel, welcome to COACH—where we trace Church Origins and Church History. I’m Bob Baulch.
On Mondays, we stay between 0 and 500 AD.
And today, we’re in 144 AD, nearly a century after the resurrection.
The apostles are gone.
The churches are growing.
And for the first time in history, someone has tried to define the Christian Bible…
By cutting it in half.
—
His name was Marcion of Sinope, a wealthy shipowner from the northern coast of modern-day Turkey.
He arrived in Rome with money, ambition, and a radical theology. He was intelligent, charismatic, and utterly convinced that the God of the Old Testament was not the Father of Jesus Christ.
To Marcion, the God of Israel was violent, legalistic, tribal. A just but cruel judge.
Jesus, by contrast, came from a higher god—unknown to the Jews—bringing love, grace, and liberation.
Marcion didn’t see continuity between the testaments.
He saw a collision.
So he crafted his own Bible.
He removed every Gospel but Luke—then edited Luke to remove references to Jewish prophecy.
He included ten of Paul’s letters—but stripped them of anything that echoed the Old Testament.
And he called on the church to accept this “pure” Gospel… and discard the rest.
—
This was not just bold.
It was heretical.
But it was also… effective.
Marcion’s teachings spread rapidly. His churches multiplied. His “canon” forced a confrontation.
And for the first time, Christians had to define what Scripture truly was.
To understand how radical Marcion’s proposal was, we have to remember something easily forgotten:
In 144 AD… there was no officially defined New Testament.
The Gospels were circulating. So were Paul’s letters. Church leaders quoted from them regularly. But there was no formal list, no leather-bound volume marked “The Bible.” Scripture was known, revered—but still being recognized, not yet canonized.
Into that vacuum, Marcion stepped boldly.
He didn’t just question certain books.
He declared them corrupt.
He claimed that most of the apostles had misunderstood Jesus—except for Paul, whom he called “the only true apostle.” (Paraphrased)
He argued that all previous Scriptures—the Old Testament and any New Testament writings that quoted it—should be rejected as legalistic Jewish distortions.
And he made it official.
He published the first known canon of Scripture in church history.
A trimmed-down, edited, rebranded Bible for what he called “the true faith.”
—
The reaction was swift—and fierce.
Tertullian wrote entire treatises attacking Marcion, mocking him as the shipmaster from Pontus. (Paraphrased)
Irenaeus lumped him with Gnostics and accused him of mutilating the Gospel.
Justin Martyr, writing in Rome, described Marcion’s sect as widespread and seductive. (Summarized)
But why was it so dangerous?
Because Marcion wasn’t trying to destroy Christianity.
He was trying to remake it.
And in doing so, he nearly fractured the church over the question:
Is the Old Testament Christian Scripture?
—
What made it worse was his success.
He wasn’t ignored. He was followed. His churches expanded from Rome to Asia Minor and beyond.
The church wasn’t fighting a fringe idea.
It was confronting a rival vision of the faith.
Marcion’s theology was bold… and utterly unorthodox.
He believed in two gods:
• The Creator God of the Old Testament—just, angry, and flawed
• And the Unknown God of Jesus—loving, merciful, and new
Jesus, to Marcion, did not fulfill the Law and the Prophets.
He replaced them.
He was not the Jewish Messiah. He was the Stranger-God’s envoy, sent to rescue humanity from the clutches of the Creator. (Summarized)
And since the Old Testament pointed to the wrong god, Marcion taught it had no place in the Christian church.
—
This wasn’t Gnosticism in full, but it rhymed.
Marcion wasn’t secretive like the Gnostics—his theology was public, systematic, and well-organized.
He didn’t believe in hidden knowledge—he just believed the early church had compromised.
And in a strange twist, his Bible looked like ours—only smaller.
• Luke (heavily edited)
• 10 Pauline letters (Galatians, 1 & 2 Corinthians, Romans, 1 & 2 Thessalonians, Ephesians [as “Laodiceans”], Colossians, Philippians, Philemon)
Everything else? Rejected.
—
The church’s response wasn’t instant—but it was historic.
Marcion forced the church to do something it hadn’t yet needed to do:
Define what was Scripture—and what wasn’t.
Leaders began compiling lists:
• The Muratorian Fragment (c. 180 AD) affirms four Gospels, Acts, Paul’s letters, Revelation.
• Irenaeus quotes all four Gospels as authoritative.
• Tertullian insists that Scripture must reflect continuity with the apostles and the prophets. (Summarized)
They weren’t inventing the canon—they were clarifying it in response to a dangerous edit.
—
And all the while, the core argument thundered beneath it:
Is Jesus the fulfillment of the Old Testament—or its rejection?
Marcion said no.
The church said yes.
And on that decision, the shape of the Bible—and the identity of Christianity—was preserved.
Around 144 AD, the church in Rome formally excommunicated Marcion.
The man who had donated a fortune to the church…
…the man who had proposed a new Bible…
…the man who claimed to rescue Christianity from its Jewish roots…
Was cast out.
And his money?
Returned.
—
But Marcion wasn’t finished.
He didn’t recant. He didn’t disappear.
Instead, he built a rival network of churches—fully structured, missionary-minded, and built around his edited Gospel.
Some scholars believe that, for a time, Marcionite churches were widespread across the empire. (Summarized)
That’s the climax of this episode:
A single man—armed with a radical theology and financial power—nearly reshaped the church’s understanding of its own Scriptures.
If the early church had tolerated him…
If leaders had hesitated to call him heretic…
If orthodoxy had remained undefined just a few years longer…
The Bible we know today might never have come together.
—
And the impact reached far beyond Rome.
The idea of canon—a fixed, authoritative list of writings—was born in controversy.
Before Marcion, Christians read apostolic texts.
After Marcion, they had to defend and define them.
He accelerated the church’s efforts to:
• Preserve the Gospels in fourfold unity
• Affirm the Old Testament as Christian Scripture
• Ground doctrine in texts linked to the apostles
• Reject any “Bible” that edited the story of redemption
—
In a strange way, Marcion gave the church a gift.
Not in truth—but in urgency.
His heresy forced the early Christians to say clearly:
“This is the faith handed down. These are the Scriptures we trust. This is the God we worship.”
And that clarity, born under pressure, shaped the Christian Bible as we know it.
Marcion is long dead.
His canon rejected.
His churches gone.
But his questions?
They’re still alive.
Do we need the Old Testament?
Is the God of justice compatible with the God of grace?
Can we embrace Jesus without Moses, Paul without the Prophets, the cross without the covenant?
—
In every age, voices rise trying to shrink the Bible—to sanitize it, streamline it, soften it.
Even today, some churches quietly distance themselves from the Old Testament—treating it as outdated, embarrassing, too complex, too violent.
But the early church didn’t make that mistake.
They said with one voice:
“The God of Abraham is the God of Jesus.”
Not two gods.
One story.
One redemption plan.
One divine Author.
—
Marcion’s challenge forced the church to see what Scripture really was:
A unified narrative of creation, covenant, cross, and new creation.
Not two competing theologies.
But one grand drama—played out over centuries, fulfilled in Christ, preserved in Scripture.
—
The early believers didn’t just defend the Bible for doctrine’s sake.
They defended it for identity’s sake.
Because once you sever Christ from the Old Testament, you change who Jesus is.
Not a Messiah foretold.
But a mystery unrooted.
Not the Lamb of God.
But a stranger with no past.
—
And that’s why Marcion still matters.
Because every generation is tempted to edit the Bible to fit its tastes.
But the moment you cut away the parts that make you uncomfortable,
…you’re not reading Scripture anymore.
You’re reading yourself.
Marcion tried to purify the Gospel.
What he did was poison it.
He thought he was defending Jesus.
But he was dividing God.
And the church knew that if it lost the Old Testament…
It would lose the story.
The promises.
The foundation.
Because Jesus didn’t cancel the covenant—He fulfilled it.
He didn’t silence the prophets—He completed their message.
He didn’t introduce grace—He embodied it.
—
So what about us?
Do we treat the Old Testament like it’s still Scripture?
Or just background?
Do we preach Leviticus with the same reverence as Philippians?
Do we see Isaiah as the friend of John?
Do we see God as one?
Or have we fallen—quietly—into Marcion’s trap?
—
This week, I challenge you:
Read something from the Old Testament you’ve avoided.
Look for Jesus there.
Look for grace there.
Because it’s not a different God.
It’s the same God.
From Genesis to Revelation.
And He is holy… and good… and One.
—
If this story of Marcion’s heresy and the church’s defense of the Scriptures challenged or encouraged you, would you consider sharing this episode with a friend? You never know who might need to hear it. It would really be appreciated if you went above and beyond by leaving a review on your podcast app! And don’t forget to follow COACH for more episodes every week.
Make sure you check out the show notes for sources used in the creation of this episode—and if you look closely, you’ll probably find some contrary opinions—and Amazon links (e.g., http://www.amazon.com/dp/[ASIN]/ref=nosim?tag=thatsjesuscha-20) so you can get them for your own library while giving me a little bit of a kickback. As an Amazon Associate, I earn from qualifying purchases.
You never know what we’ll cover next on COACH! Every episode dives into a different corner of church history.
On Mondays, we stay between 0–500 AD.
And if you’d rather watch me tell these stories instead of just listening to them, you can find this episode—and every COACH video—on YouTube at the That’s Jesus Channel. Thanks for listening to COACH – Church Origins and Church History. I’m Bob Baulch with the That’s Jesus Channel. Have a great day—and be blessed.
REFERENCES AND AMAZON LINKS
Total words for script not including references = 2750
As an Amazon Associate, I earn from qualifying purchases.
Z-Notes (Zero Dispute Notes):
1. Marcion arrived in Rome around 144 AD.
2. Marcion was a wealthy shipowner from Sinope.
3. Marcion donated a large sum to the Roman church, which was returned upon his excommunication.
4. Marcion rejected the Old Testament entirely.
5. Marcion's canon included an edited version of Luke and ten Pauline letters.
6. Marcion viewed the God of the Old Testament as separate from the Father of Jesus.
7. Marcion was excommunicated by the Roman church in 144 AD.
8. Tertullian wrote Against Marcion, a five-book treatise.
9. Irenaeus addressed Marcion in Against Heresies.
10. Justin Martyr mentioned Marcion in his writings.
11. The Muratorian Fragment dates to around 180 AD and lists New Testament books.
12. Marcion's churches spread to Asia Minor and beyond.
13. Marcion called Paul the only true apostle.
14. The Fifth Ecumenical Council did not address Marcion directly but condemned related heresies.
15. Eusebius references Marcion in Ecclesiastical History.
16. The church's canon developed in response to heresies like Marcion's.
POP (Parallel Orthodox Perspective):
1. Tertullian affirms the unity of Old and New Testaments against Marcion's dualism.
2. Irenaeus emphasizes apostolic succession and Scripture's continuity.
3. Justin Martyr supports Jesus as fulfillment of Jewish prophecies.
4. The Muratorian Fragment upholds four Gospels and apostolic writings.
5. F.F. Bruce argues the canon was recognized early, clarified by challenges like Marcion.
6. N.T. Wright highlights Scripture's unified narrative centered on Jesus.
SCOP (Skeptical or Contrary Opinion Points):
1. Ehrman suggests Marcion's views reflect diverse early Christianities, not just heresy.
2. Harnack portrays Marcion as a reformer attempting to purify Christianity.
3. Moss questions the extent of early persecutions and heresies' framing.
4. Thompson challenges biblical continuity as a later construct.
5. Pervo argues Pauline letters were edited in antiquity, similar to Marcion's actions.
6. Freeman views early Christianity as non-monolithic, with Marcion as one valid stream.
QUOTES:
1. Paraphrased: Marcion called Paul “the only true apostle” (Tertullian, Against Marcion, Book 5).
2. Paraphrased: Tertullian mocked Marcion as the shipmaster from Pontus (Tertullian, Against Marcion, Book 1).
3. Summarized: Justin Martyr described Marcion’s sect as widespread and seductive (Justin Martyr, First Apology, ch. 26).
4. Summarized: Tertullian insists that Scripture must reflect continuity with the apostles and the prophets (Tertullian, Against Marcion, Book 4).
5. Summarized: Jesus was the Stranger-God’s envoy, sent to rescue humanity from the Creator (Tertullian, Against Marcion, Book 2).
6. Verbatim: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew 5:17).
7. Generalized: Marcion's heresy forced the church to define the canon (Ehrman, Lost Christianities).
REFERENCES AND AMAZON LINKS (As an Amazon Associate, I earn from qualifying purchases.):
1. Tertullian, Against Marcion, ANF Vol. 3, Z8, P1, Q1, Q2, Q4, Q5
2. Irenaeus, Against Heresies, ANF Vol. 1, Z9, P2, Q3
3. Justin Martyr, First Apology, ANF Vol. 1, Z10, P3
4. The Muratorian Fragment, in Bruce, The Canon of Scripture, InterVarsity Press, 1988, ISBN 083081258X, Z11, P4, http://www.amazon.com/dp/083081258X/ref=nosim?tag=thatsjesuscha-20
5. Ferguson, Everett, Church History Vol. 1, Zondervan, 2005, ISBN 0310254019, Z5, P5, http://www.amazon.com/dp/0310254019/ref=nosim?tag=thatsjesuscha-20
6. Chadwick, Henry, The Early Church, Penguin, 1967, ISBN 0140231994, Z6, http://www.amazon.com/dp/0140231994/ref=nosim?tag=thatsjesuscha-20
7. Harnack, Adolf von, Marcion: The Gospel of the Alien God, Fortress Press, 1990, ISBN 0800607139, Z7, S2, Q7, http://www.amazon.com/dp/0800607139/ref=nosim?tag=thatsjesuscha-20
8. Wilken, Robert, The Spirit of Early Christian Thought, Yale University Press, 2003, ISBN 0300105983, Z16, http://www.amazon.com/dp/0300105983/ref=nosim?tag=thatsjesuscha-20
9. Hurtado, Larry, The Earliest Christian Artifacts, Eerdmans, 2006, ISBN 0802828957, Z12, http://www.amazon.com/dp/0802828957/ref=nosim?tag=thatsjesuscha-20
10. Kelly, J.N.D., Early Christian Doctrines, Continuum, 2000, ISBN 0826452523, Z4, http://www.amazon.com/dp/0826452523/ref=nosim?tag=thatsjesuscha-20
11. Ehrman, Bart D., Lost Christianities, Oxford University Press, 2003, ISBN 0195141830, Z13, S1, S6, http://www.amazon.com/dp/0195141830/ref=nosim?tag=thatsjesuscha-20
12. Bruce, F.F., The Canon of Scripture, InterVarsity Press, 1988, ISBN 083081258X, Z14, http://www.amazon.com/dp/083081258X/ref=nosim?tag=thatsjesuscha-20
13. Metzger, Bruce, The Canon of the New Testament, Oxford University Press, 1997, ISBN 0198261802, Z15, http://www.amazon.com/dp/0198261802/ref=nosim?tag=thatsjesuscha-20
14. Kruger, Michael J., Canon Revisited, Crossway, 2012, ISBN 1433505002, Z3, http://www.amazon.com/dp/1433505002/ref=nosim?tag=thatsjesuscha-20
15. Brakke, David, The Gnostics, Harvard University Press, 2010, ISBN 0674066030, S5, http://www.amazon.com/dp/0674066030/ref=nosim?tag=thatsjesuscha-20
16. Holy Bible, English Standard Version, Crossway, 2001, ISBN 1433502410, Q6, http://www.amazon.com/dp/1433502410/ref=nosim?tag=thatsjesuscha-20
17. Holy Bible, New International Version, Zondervan, 2011, ISBN 031043677X, http://www.amazon.com/dp/031043677X/ref=nosim?tag=thatsjesuscha-20
18. Holy Bible, King James Version, Cambridge University Press, 2004, ISBN 0521609372, http://www.amazon.com/dp/0521609372/ref=nosim?tag=thatsjesuscha-20
19. Moss, Candida, The Myth of Persecution, HarperOne, 2013, ISBN 0062104551, S3, http://www.amazon.com/dp/0062104551/ref=nosim?tag=thatsjesuscha-20
20. Thompson, Thomas L., The Mythic Past, Basic Books, 1999, ISBN 0465006221, S4, http://www.amazon.com/dp/0465006221/ref=nosim?tag=thatsjesuscha-20
21. Pervo, Richard, The Making of Paul, Fortress Press, 2010, ISBN 0800696596, S5, http://www.amazon.com/dp/0800696596/ref=nosim?tag=thatsjesuscha-20
22. Freeman, Charles, A New History of Early Christianity, Yale University Press, 2009, ISBN 0300170831, Z2, S6, http://www.amazon.com/dp/0300170831/ref=nosim?tag=thatsjesuscha-20
23. Eusebius, Ecclesiastical History, Harvard University Press, 1926, ISBN 0674992938, Z1, http://www.amazon.com/dp/0674992938/ref=nosim?tag=thatsjesuscha-20
24. Wright, N.T., Scripture and the Authority of God, SPCK, 2011, ISBN 0281063982, P6, http://www.amazon.com/dp/0281063982/ref=nosim?tag=thatsjesuscha-20
25. Dunn, James D.G., Unity and Diversity in the New Testament, SCM Press, 1990, ISBN 0334024048, Z9, http://www.amazon.com/dp/0334024048/ref=nosim?tag=thatsjesuscha-20
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