odysseus

Celsus, in adopting the character of a Jew, could not discover any objections to be urged against the gospel which might not be retorted on him as liable to be brought also against the law and the prophets. For he censures Jesus in such words as the following: “He makes use of threats, and reviles men on light grounds, when he says, ‘Woe unto you,’ and ‘I tell you beforehand.’ For by such expressions he manifestly acknowledges his inability to persuade; and this would not be the case with a God, or even a prudent man.” Observe, now, whether these charges do not manifestly recoil upon the Jew. For in the writings of the law and the prophets God makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: “Woe unto them that join house to house, and lay field to field;” and, “Woe unto them that rise up early in the morning that they may follow strong drink;” and, “Woe unto them that draw their sins after them as with a long rope;” and, “Woe unto them that call evil good, and good evil;” and, “Woe unto those of you who are mighty to drink wine;” and innumerable other passages of the same kind. And does not the following resemble the threats of which he speaks: “Ah, sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters?” and so on, to which he subjoins such threats as are equal in severity to those which, he says, Jesus made use of. For is it not a threatening, and a great one, which declares, “Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers?” And are there not revilings in Ezekiel directed against the people, when the Lord says to the prophet, “Thou dwellest in the midst of scorpions?” Were you serious, then, Celsus, in representing the Jew as saying of Jesus, that “he makes use of threats and revilings on slight grounds, when he employs the expressions, ‘Woe unto you,’ and ‘I tell you beforehand?’” Do you not see that the charges which this Jew of yours brings against Jesus might be brought by him against God? For the God who speaks in the prophetic writings is manifestly liable to the same accusations, as Celsus regards them, of inability to persuade. I might, moreover, say to this Jew, who thinks that he makes a good charge against Jesus by such statements, that if he undertakes, in support of the scriptural account, to defend the numerous curses recorded in the books of Leviticus and Deuteronomy, we should make as good, or better, a defence of the revilings and threatenings which are regarded as having been spoken by Jesus. And as respects the law of Moses itself, we are in a position to make a better defence of it than the Jew is, because we have been taught by Jesus to have a more intelligent apprehension of the writings of the law. Nay, if the Jew perceive the meaning of the prophetic Scriptures, he will be able to show that it is for no light reason that God employs threatenings and revilings, when He says, “Woe unto you,” and “I tell you beforehand.” And how should God employ such expressions for the conversion of men, which Celsus thinks that even a prudent man would not have recourse to? But Christians, who know only one God—the same who spoke in the prophets and in the Lord [Jesus]—can prove the reasonableness of those threatenings and revilings, as Celsus considers and entitles them. And here a few remarks shall be addressed to this Celsus, who professes both to be a philosopher, and to be acquainted with all our system. How is it, friend, when Hermes, in Homer, says to Odysseus,

that you are satisfied with the answer, which explains that the Homeric Hermes addresses such language to Odysseus to remind him of his duty, because it is characteristic of the Sirens to flatter and to say pleasing things, around whom