With apologies to Horace Jeffrey
Hodges( who wants to end this thread), as a new member who has had his first
solicitation criticised by Peter Phillips in his message on 9-14 on supposed
differences between QEOJ and O QEOJ, I think it is o.k. for me to make
three comments on this message. First, to the best of my knowledge,
Philo's thought allows one to call the one true God by either term. This
is in contrast to the Logos, who should only be called QEOJ.
Second, Philo's Logos is much more than something to fill in the
gaps. Third, the Jesus in the Gospel of John could very well
be Philo's Logos incarnate in the flesh. For example, much of
what John the Baptist says about Jesus in 3:28-35 relates to what Philo says in
Sect. 108-114 of On Flighting and Finding (F&F) about the Logos as the true
High Priest of Lev. 21:10-14 (the THP).
Lev. 21:10-14 thusly opens in the
Septuagint, "And the priest that is chief
among his brethren, the oil having been poured upon the head of the
Christou,..". This means, Philo declares in F&F 108-14, "The High
Priest is not a man but a divine Logos....his Father being God." Further,
he states, "His head has been kechristai with oil and by this I mean that his
ruling facility is illumined with a brilliant light.". Thus, for Philo,
the Logos, as the THP, is Son of God. Further, he is the Annointed One--a
fact Philo acknowledges by saying that he has been annointed. This relates
to John 3:28-35: where John declares Jesus to be the Annointed One and the Son
of the Father.
Again, in F&F 108-14, Philo
declares that "to him (i.e., the Logos as the THP) is betrothed a virgin of the
hallowed people, pure and undefiled and of ever inviolate intention."
Compare John 3:28-35: where John declares that Jesus is the
Too, in F&F 108-14, Philo states that
"he (i.e., the Logos as the THP) shall never remove the mitre from his head; he
shall not, that is to say, lay aside his kingly diadem, the symbol not of
absolute sovereignty, but of an admirable viceroyalty." This relates to
John 3:28-35: where John declares that the Father has given all things into the
hand of the Son.
The "oil" by which the Logos, as the
THP, has been annointed (an "oil" that illumines his mind with brilliant
light) is the Spirit. This Spirit is Sophia (e.g., see On Genesis, Book 1,
90, where Philo states, "For the Divine Spirit is not a movement of air but
Intelligence and Sophia.. Further, as Sophia, the Spirit is a spiritual
oil that lightens-up the mind. So, in The Worse Attacks the
Better (117), Philo declares, "The fountain of the divine Sophia" can come "as
material for lighting up the soul, even as oil does a lamp." The
annointing of the Logos by God with the Spirit (Sophia) is alluded
to in John 3:28-35: where, John declares, it is not by measure that God
gives the Spirit.
What Philo says about the Logos as the
THP in F&F 108-14 also relates to John 1:1-18, For example, the Logos
as the THP is both Christ and Son of God and so is the Logos in 1:1-18.
Again, the Logos, as the THP, is filled with the brilliant light of the
Spirit (Sophia). Similarly, in John 1:1-18, the Logos is filled
with this brilliant light that gives eternal life and enlightenment to
mankind and cannot be overcome by the darkness of
As this one example
illustrates, Philo's Logos is far more than just something to fill in the gaps
and John's Jesus could very well be this Logos incarnate in the