"Master, what shall I do to inherit life?" The omission of this word is supposed to have been made in order to make the passage refer back to the God of the Old Testament, who promises merely long life on earth for keeping the commandments, whilst it is only in the Gospel that _eternal_ life is promised.(1) But in the corresponding passage, xviii. 18,(2) the [------] is retained, and the question of the ruler is: "Good master, what shall I do to inherit eternal life?" It has been argued that the introduction of the one thing still lacking (verse 22) after the keeping of the law and the injunction to sell all and give to the poor, changes the context, and justifies the use there of _eternal_ life as the reward for fulfilment of the higher commandment.(3) This reasoning, however, seems to us without grounds, and merely an ingenious attempt to account for an embarrassing fact. In reality the very same context occurs in the other passage, for, explaining the meaning of the word "neighbour," love to whom is enjoined as part of the way to obtain "life," Jesus inculcates the very same duty as in xviii. 22, of distributing to the poor (cf. x. 28--37). There seems, therefore, no reasonable motive for omitting the word from the one passage whilst retaining it in the other.(4) The passage in Luke xi. 29--32, from the concluding words of verse 29, "but the sign of the prophet Jonah" {114} was not found in Marcion's Gospel.(1) This omission is accounted for on the ground that such a respectful reference to the Old Testament was quite contrary to the system of Marcion.(2) Verses 49--51 of the same chapter, containing the saying of the "Wisdom of God," regarding the sending of the prophets that the Jews might slay them, and their blood be required of that generation, were also omitted.(3) The reason given for this omission is, that the words of the God of the Old Testament are too respectfully quoted and adopted to suit the views of the Heretic.(4) The words in verses 31--32, "And a greater than Solomon--than Jonah is here," might well have been allowed to remain in the text, for the superiority of Christ over the kings and prophets of the Old Testament which is asserted directly suits and supports the system of Marcion. How much less, however, is the omission of these passages to be explained upon any intelligent dogmatic principle, when we find in Marcion's text the passage in which Jesus justifies his conduct on the Sabbath by the example of David (vi. 3--4),(5) and that in which he assures the disciples of the greatness of their reward in heaven for the persecutions they were to endure: {115}