If Celsus had read the Scriptures in an impartial spirit, he would not
have said that “our writings are incapable of admitting an allegorical
meaning.” For from the prophetic Scriptures, in which historical events
are recorded (not from the historical), it is possible to be convinced
that the historical portions also were written with an allegorical
purpose, and were most skilfully adapted not only to the multitude of
the simpler believers, but also to the few who are able or willing to
investigate matters in an intelligent spirit. If, indeed, those writers
at the present day who are deemed by Celsus the “more modest of the Jews
and Christians” were the [first] allegorical interpreters of our
Scriptures, he would have the appearance, perhaps, of making a plausible
allegation. But since the very fathers and authors of the doctrines
themselves give them an allegorical signification, what other inference
can be drawn than that they were composed so as to be allegorically
understood in their chief signification?[690] And we shall adduce a few
instances out of very many to show that Celsus brings an empty charge
against the Scriptures, when he says “that they are incapable of
admitting an allegorical meaning.” Paul, the apostle of Jesus, says: “It
is written in the law, Thou shalt not muzzle the mouth of the ox that
treadeth out the corn. Doth God take care for oxen? or saith He it
altogether for our sakes? For our sakes, no doubt, this is written, that
he that plougheth should plough in hope, and he that thresheth in hope
of partaking.”[691] And in another passage the same Paul says: “For it
is written, For this cause shall a man leave his father and mother, and
shall be joined to his wife, and they two shall be one flesh. This is a
great mystery; but I speak concerning Christ and the church.”[692] And
again, in another place: “We know that all our fathers were under the
cloud, and all passed through the sea; and were all baptized unto Moses
in the cloud, and in the sea.”[693] Then, explaining the history
relating to the manna, and that referring to the miraculous issue of the
water from the rock, he continues as follows: “And they did all eat the
same spiritual meat, and did all drink the same spiritual drink. For
they drank of that spiritual rock that followed them, and that rock was
Christ.”[694] Asaph, moreover, who, in showing the histories in Exodus
and Numbers to be full of difficulties and parables,[695] begins in the
following manner, as recorded in the book of Psalms, where he is about
to make mention of these things: “Give ear, O my people, to my law:
incline your ears to the words of my mouth. I will open my mouth in
parables; I will utter dark sayings of old, which we have heard and
known, and our fathers have told us.”[696]
Footnote 690:
κατὰ τὸν ποοηγούμενον νοῦν.
Footnote 691:
Cf. 1 Cor. ix. 9, 10, and Deut. xxv. 4.
Footnote 692:
Cf. Eph. v. 31, 32. Cf. Gen. ii. 24.
Footnote 693:
Cf. 1 Cor. x. 1, 2.
Footnote 694:
Cf. 1 Cor. x. 3, 4.
Footnote 695:
προβλήματα καὶ παραβολαί.
Footnote 696:
Cf. Ps. lxxxvii. 1, 2.