Marcion's Gospel did not contain the parable of the Prodigal Son, xv. 11--23.(4) The omission of this passage,
which is universally recognized as in the purest Paulinian spirit, is accounted for partly on the ground that a portion of it (v. 22--32) was repugnant to the ascetic discipline of Marcion, to whom the killing of the fatted calf, the feasting, dancing and merry-making, must have been obnoxious, and, partly because, understanding under the similitude of the elder son the Jews, and of the younger son the Gentiles, the identity of the God of the Jews and of the Christians would be recognized.(1) There is, however, the very greatest doubt admitted as to the interpretation which Marcion would be likely to put upon this parable, and certainly the representation which it gives of the Gentiles, not only as received completely on a par with the Jews, but as only having been lost for a time, and found again, is thoroughly in harmony with the teaching of Paul, who was held by Marcion to be the only true Apostle. It could not, therefore, have been repugnant to him. Any points of disagreement could very easily have been explained away, as his critics are so fond of asserting to be his practice in other passages.(3) As to the supposed dislike of Marcion for the festive character of the parable, what object could he have had for omitting this, when he retained the parable of the
great supper, xiv. 15--24; the feast in the house of Levi, v. 27--32; the statements of Jesus eating with the Pharisees, vii. 36, xv. 2? If Marcion had any objection to such matters, he had still greater to marriage, and yet Jesus justifies his disciples for eating and drinking by the similitude of a marriage feast, himself being the bridegroom: v. 34, 35, "Can ye make the sons of the bridechamber fast, while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them: then will they fast in those days." And he bids his disciples to be ready "like men that wait for their lord, when he shall return from the wedding," (xii. 36), and makes another parable on a wedding feast (xiv. 7--10). Leaving these passages, it is impossible to see any dogmatic reason for excluding the others.(1)