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| Chapter XXVIII
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Chapter
XXVIII.
And since this Jew of Celsus makes it a subject of
reproach that Christians should make use of the prophets, who predicted
the events of Christ’s life, we have to say, in addition to what
we have already advanced upon this head, that it became him to spare
individuals, as he says, and to expound the prophecies themselves, and
after admitting the probability of the Christian interpretation of
them, to show how the use which they make of them may be
overturned.3286
| 3286 The original here is
probably corrupt: ῞Οτι
ἐχρῆν αὐτὸν
(ὣς φησι)
φειδόμενον
ἀνθρώπων
αὐτὰς
ἐκθέσθαι τὰς
προφητείας,
καὶ
συναγορεύσαντα
ταῖς
πιθανότησιν
αὐτῶν, τὴν
φαινομένην
αὐτῶν
ἀνατροπὴν
τῆς χρήσεως
τῶν
προφητικῶν
ἐκθέσθαι. For
φειδόμενον
Boherellus would read κηδόμενον,
and τὴν
φαινομένην
αὐτῷ
ἀνατροπήν. | For in this
way he would not appear hastily to assume so important a position on
small grounds, and particularly when he asserts that the
“prophecies agree with ten thousand other things more credibly
than with Jesus.” And he ought to have carefully met this
powerful argument of the Christians, as being the strongest which they
adduce, and to have demonstrated with regard to each particular
prophecy, that it can apply to other events with greater probability
than to Jesus. He did not, however, perceive that this was a
plausible argument to be advanced against the Christians only by one
who was an opponent of the prophetic writings; but Celsus has here put
in the mouth of a Jew an objection which a Jew would not have
made. For a Jew will not admit that the prophecies may be applied
to countless other things with greater probability than to Jesus; but
he will endeavour, after giving what appears to him the meaning of
each, to oppose the Christian interpretation, not indeed by any means
adducing convincing reasons, but only attempting to do
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