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The writings of Philo are the most important surviving
documents from the world of Hellenistic Judaism.[1] They
furnish us with a great deal of first hand information concerning the religion
of the Jews outside of Israel, New Testament background and the interaction of
Judaism within a Gentile culture.[2] Philo was deeply
influenced by Middle Platonism,[3] Aristotle, the
Neo-Pythagoreans, the Cynics and the Stoics. He stood at the end of a long
Jewish tradition whose thoughts he developed, as evidenced by his references to
the works of his predecessors.[4] Like them he attempted to
interpret the Old Testament Scriptures in such as way as to bridge the gap
between Judaism and intellectual paganism[5] rather than
attempting to produce his own philosophical system.[6]
Philo made extensive use of allegory in his writings,
but it would be a mistake to assume that he was the first of the Alexandrian
Jews to allegorise Scripture. In fact, he stood almost at the end of a long
tradition of men who wrote as Jews for Gentile ears.[7]
Previous writers, however, had not thought of their interpretations as
allegorical,[8] but rather as 'proper' or 'fitting' in that
they corresponded with what the interpreter understood as the nature and
character of God.[9] Philo recognised several levels of
interpretation that he regarded as 'literal', ranging from the literalistic to
sophisticated.[10] He claimed to find in the text itself
indications that it was not intended literally. For example, the Trees of Life
and of the Knowledge of Good and Evil are seen as being intended symbolically
because no such plant have ever existed on earth.[11] For
Philo a "literal or better, a literalistic interpretation is to be rejected
when it is either blasphemous or ridiculous. The kind of literal interpretation
that was rejected by Philo is the kind of interpretation that was rejected by
Jewish interpreters as far back as Aristobulus."[12] Philo
was, on the other hand, the first writer who attempted to maintain the validity
of both the literal and allegorical interpretations of Scripture,[13]
because he considered both to be divinely inspired.[14]
This appears most clearly in
the Questions and Answers on Genesis and Exodus. In both of these works,
literal and allegorical interpretations lie side by side. Philo is obviously
more interested in the allegorical interpretation, but, for the most part, the
literal interpretations are also considered valid and valuable. The same is
true in... [On the Creation and Allegorical Interpretation]. Of the twenty
seven times that allegorical terms appear, only five involve the rejection of a
non-allegorical interpretation."[15]
Though they were not preserved by the Jews,[16] Philo's works were treasured by Christian writers[17] who seized upon his concept of the Logos, thinking
that it was the same as the Logos of the prologue of John's Gospel.[18] To Philo the Logos was "the instrument by which God
makes the world and the intermediary by which the human intelligence as it is
purified ascends to God again"[19] .However, Philo's
Logos is not Divine, nor is it a person and it has no existence apart
from the role it performs.[20] Although it was once
generally accepted among scholars that there was some dependence by John on
Philo's concept of the Logos, it seems more likely that both were
drawing on a common Jewish background, into which Philo imported Platonic
concepts.[21] So important was Philo to the early church
writers that some, such as Eusebius and Jerome even went so far as to claim
that he was a Christian. Eusebius records a legendary meeting between Philo and
Peter in Rome[22] and both writers argue that Philo's work
concerning Jewish ascetics (On the Contemplative Life) is a first hand
report of the church (and monasteries!) founded by Mark in Alexandria.[23] It is true to say that by the fourth century "Pious legend
would allow no writer so influential on early Christian exegesis to remain
unconverted."[24]
Rob Bradshaw, Webmaster
References
[1] "Philo,"
Encyclopedia Britannica Micropedia, 15th edn. (London: Encyclopaedia
Britannica Inc., 1992), 385.
[2] R.M. Wilson,
"Philo," G.W. Bromiley, gen.ed.International Standard Bible Encylopedia,
rev., Vol. 3. (Grand Rapid: Eerdmans, 1986), 847.
[3] W.H.C. Frend,
The Rise of Christianity. (Philadelphia: Fortress Press, 1989) 36: "To
Philo even Plato has been anticipated by Moses." See Philo, Creation 8,
12, 131 (Yonge, 3, 4, 18-19).
[4] Wilson, "Philo,"
847; F.F. Bruce, New Testament History, 1969. (New York: Doubleday,
1980) 54.
[5] "Philo,"
Encyclopedia Britannica Micropedia, 386: Philo was no plagiarist, for he
adapted Plato's theories to his own ends. Frend, Rise, 36.
[6] Thomas H. Tobin,
The Creation of Man: Philo And The History of Interpretation. The
Catholic Biblical Quarterly Monograph Series 14. (Washington, DC: The Catholic
Biblical Association of America, 1983), 2. "Philo," trans F.H. Colson &
Rev. G.H. Whitaker, Loeb Classical Library, Vol. 1. (London: William
Heinemann Ltd., 1929), xv-xvi: "His purpose was the same as Bunyan had in the
Pilgrim's Progress and the Holy War, and Dante to some extent in his Divine
Comedy namely, to set forth an allegory of the history of the human soul and
its relations to God. But while Scripture to Bunyan and mediaeval eschatology
for Dante were merely foundations on which they could rear the fabric which
their own imagination created. Philo, entirely devoid of creative genius [when
he attempts allegory of his own, as in De. Sac. 20-44 it is poor stuff],
could never get away from the role of interpreter." Brackets were footnotes in
original.
[7] R.P.C. Hanson,
Allegory And Event. (London: SCM, 1959), 41.
[8] Tobin, 148. Their
works contain "none of the technical vocabulary of allegory". Tobin,
98.
[9] Tobin, 42-43.
Tobin, 43: "For example, in the interpretation of Gen. 1:26, an explanation of
the verse must be given which shows that God is not in need of helpers in
creating man, but that the use of such helpers is fitting and proper in order
to prevent an improper attribution to God of responsibility for the creation of
evil." i.e. evil is the fault of the helpers who created man's lower parts. See
Philo, Creation, 72-75 (Yonge, 11); cf. Plato, Timaeus,
41.
[10] Tobin, 158.
Tobin, 145: "Philo twice refers to these textual details as 'opportunities' or
'invitations'… to allegory." Planter, 36 (Yonge, 194);
Confusion, 191 (Yonge, 194, 251).
[11] Philo,
Creation, 154 (Yonge, 22).
[12] Tobin,
159.
[13] Tobin,
155.
[14] Tobin,
157.
[15] Tobin, 154;
Philo, Creation, 154, 157, 164; AL 3.236, 238.
[16] Henry Chadwick,
Later Greek and Early Medieval Philosophy. (Cambridge: CUP, 1970),
156-157: "The Judaism which established itself as normative was that of the
rabbis.… The points of affinity between Philo and later rabbinic
traditions turn out to be even less numerous than might be expected, and if
later Jewish writings mention him, which is not certain, it is on terms of
bitter disapproval."
[17] e.g. Justin
Martyr, Clement of Alexandria, Origen, Ambrose, Jerome, Eusebius of Caesarea,
Gregory of Nyssa, Cyril of Alexandria.
[18] Samuel Sandmel,
Philo of Alexandria: An Introduction. (Oxford: OUP, 1979),
14.
[19] A. Hilary
Armstrong, An Introduction to Ancient Philosophy. (London: Methuen & Co.
Ltd., 1947), 162.
[20] Armstrong,
Ancient Philosophy, 162.
[21] Stephen
Smalley, John ~ Evangelist & Interpreter. (Exeter: Paternoster
Press, 1983, 1992 reprint), 58; D.A. Carson. The Gospel According To
John. (Leicester: IVP, 1991) 115; Guthrie, D. New Testament
Theology. (Leicester: IVP, 1981) 322-323. Bruce, History, 54:
"Although Philo does not appear to have exercised direct influence on New
Testament thought, his writings present a number of striking points of contact
with the Pauline Epistles, and some knowledge of his thought and method
provides positive help for the understanding of the Fourth Gospel (although the
Johannine Logos doctrine is essentially different from the Philonic) and of the
Epistle to the Hebrews - the work of another Alexandrian who, however, prefers
the typology of salvation-history to Philonic allegory as the key top unlock
the meaning of the Old Testament." See further Henry Chadwick, "St .Paul and
Philo of Alexandria", Bulletin of the John Rylands Library, 48.
(1965-66) 286ff.; Lane, William L. "Hebrews 1-8," Word Biblical
Commentary, Vol. 47A. (Waco: Word, 1991), civ, cvii-cviii.
[22] Eusebius,
History, 2.17.1 (NPNF, Vol. 1, 117).
[23] Eusebius,
History, 2.16.1-2 (NPNF, Vol. 1, 116); Jerome, Lives of
Illustrius Men, 2.11 (NPNF, Vol. 3, 365).
[24] Tobin,
1.
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