Another Passage Which Was Likely Split From Its Original Integrity in the Marcionite Gospel

I have always thought that Luke 10:25 - 28:

On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?” “What is written in the Law?” he replied. “How do you read it?” He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.'" “You have answered correctly,” Jesus replied. “Do this and you will live.”

and Luke 18:18 - 22 (and synoptic equivalents)

A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?” “Why do you call me good?” Jesus answered. “No one is good—except God alone.  You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”  “All these I have kept since I was a boy,” he said. When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”

represent split parts of a lost original Marcionite narrative which is witnessed in Epiphanius.  In other words, the underlying point is that the Law does not save.  Consider the discussions in Tertullian Against Heresies Book Four:

This then must have been the felicity of those who were seeing things which others had only preached of. In short we shall prove, have already proved, that in Christ those things have been seen which had been prophesied of, yet had been hidden even from the prophets, and consequently were hidden also from the wise and prudent of the world. In the gospel of truth a doctor of the law approaches Christ with the question, What shall I do to obtain eternal life? In the heretic's gospel is written only 'life', without mention of 'eternal', so that the doctor may have the appearance of asking for advice about that life, that long life, which is promised by the Creator in the law,k and the Lord may then seem to have given him an answer in terms of the law, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, because the question asked was about the law of life. But a doctor of the law certainly knew already on what terms he could obtain that legal life, and so would not have asked questions about a life which he himself taught the rules of. But it was because the dead were already being raised up by Christ, that this man, raised up to the hope of eternal life by these in- stances of life restored, and fearing that this nobler hope might entail something more in the way of conduct, therefore asked for advice about eternal life and the obtaining of it. And so our Lord, being himself no other than he always was, introduces no other new commandment, but only that which above all else pertains to the whole of salvation, both to this life and the other, and sets before him the actual content of the law, that of loving the Lord his God in all possible ways. And again, if the consultant's ques- tion and Christ's response were concerned with that long life which is under the Creator's control, and not with eternal life which is under the control of Marcion's god, how does he obtain eternal life? Certainly not on the same terms as the long life, because the difference in the rewards demands belief in a difference of the work to be done. And therefore your Marcionite will not obtain eternal life as a result of loving your god, as he who loves the Creator will obtain a long life. And if our God is to be loved, who promises a long life, surely he is even more to be loved who offers life eternal. It follows then that to the same God belongs both this life and that, since the same rule of conduct must be followed for both the one life and the other. What the Creator enjoins, we need Christ to grant us that that be loved: for even here that general rule obtains, that it is easier to believe that greater things are to be found with him in whom smaller things set the precedent, than with him from whom there have been no smaller things to prepare for faith concerning things greater. It is by now no matter if our people have added 'eternal'. For me it is enough that that Christ of yours, who calls men not to a long life but to eternal life, when asked for advice about the long life which he was putting an end to, did not instead exhort the man to the eternal life which he was introducing. What, I ask you, would the Creator's Christ have done, if he who had given the man instruction on how to love the Creator, was not himself the Creator's? He would have said, I imagine, that the Creator must not be loved. [Against Marcion 4.26]

So then when he is asked by that certain man, Good Teacher, what shall I do to obtain possession of eternal life?, he inquired whether he knew—which means, was keeping—the Creator's commandments, in such form as to testify that by the Creator's commandments eternal life is obtained: and when that man replied, in respect of the chief of them, that he had kept them from his youth up, he got the answer, One thing thou lackest; sell all that thou hast and give to the poor, and thou shall have treasure in heaven; and come, follow me. Come now, Marcion, and all you companions in the misery and sharers in the offen- siveness of that heretic, what will you be bold enough to say? Did Christ here rescind those former commandments, not to kill, not to commit adultery, not to steal, not to bear false witness, to love father and mother? Or is it that he both retained these and added what was lacking? And yet, even this commandment of distributing to the poor is spread about everywhere in the law and the prophets, so that that boastful keeper of the command- ments was convicted of having money in much higher esteem. So then this also in the gospel remains valid, I am not come to destroy the law and the prophets, but rather to fulfil.b At the same time also he relieved of doubt those other questions, by making it clear that the name of God, and of supremely good, belongs to one only, and that eternal life and treasure in heaven, and him- self besides, pertain to that one, whose commandments, by adding what was lacking, he both conserved and enriched. So he is to be recognized as in agreement with Micah, in this passage where he says, Hath he then shewed thee, O man, what is good? Or what doth the Lord require of thee but to do justice, to love mercy, and to be prepared to follow the Lord thy God?c For Christ is that Man, declaring what is good: the knowledge of the law, Thou knowest the commandments: to do justice, Sell the things thou hast: to love mercy, And give to the poor: to be prepared to go with the Lord, And come, follow me. The Jewish race was from the beginning so clearly distinguished into tribes and communes and families and households, that no man could easily be of unknown descent, at least from the recent census of Augustus, of which perhaps the records were still on display. But Marcion's Jesus—yet there could be no doubt that one had been born, who was seen to be a man—he indeed, not having been born, could have had in the public records no note of his descent, but would have had to be reckoned as one from among those persons who in some way or other were classed as unknown.

So then when he is asked by that certain man, Good Teacher, what shall I do to obtain possession of eternal life?, he inquired whether he knew—which means, was keeping—the Creator's commandments, in such form as to testify that by the Creator's commandments eternal life is obtained: and when that man replied, in respect of the chief of them, that he had kept them from his youth up, he got the answer, One thing thou lackest; sell all that thou hast and give to the poor, and thou shall have treasure in heaven; and come, follow me. Come now, Marcion, and all you companions in the misery and sharers in the offen- siveness of that heretic, what will you be bold enough to say? Did Christ here rescind those former commandments, not to kill, not to commit adultery, not to steal, not to bear false witness, to love father and mother? Or is it that he both retained these and added what was lacking? And yet, even this commandment of distributing to the poor is spread about everywhere in the law and the prophets, so that that boastful keeper of the command- ments was convicted of having money in much higher esteem. So then this also in the gospel remains valid, I am not come to destroy the law and the prophets, but rather to fulfil.b At the same time also he relieved of doubt those other questions, by making it clear that the name of God, and of supremely good, belongs to one only, and that eternal life and treasure in heaven, and him- self besides, pertain to that one, whose commandments, by adding what was lacking, he both conserved and enriched. So he is to be recognized as in agreement with Micah, in this passage where he says, Hath he then shewed thee, O man, what is good? Or what doth the Lord require of thee but to do justice, to love mercy, and to be prepared to follow the Lord thy God?c For Christ is that Man, declaring what is good: the knowledge of the law, Thou knowest the commandments: to do justice, Sell the things thou hast: to love mercy, And give to the poor: to be prepared to go with the Lord, And come, follow me. The Jewish race was from the beginning so clearly distinguished into tribes and communes and families and households, that no man could easily be of unknown descent, at least from the recent census of Augustus, of which perhaps the records were still on display. But Marcion's Jesus—yet there could be no doubt that one had been born, who was seen to be a man—he indeed, not having been born, could have had in the public records no note of his descent, but would have had to be reckoned as one from among those persons who in some way or other were classed as unknown. [Against Marcion 4.36]