We are now ready to consider one to whom frequent reference has been made—the greatest of the Alexandrian Jewish missionary philosophers, styled the "noblest Judean of his age"—Philo-Judeus. He was born in Alexandria of good family, about 15 C. E., just when Herod was ruling and Hillel was teaching in Jerusalem. His brother, Alexander, was given the influential post of farmer of taxes. Both received the best education the times afforded in literature, music, mathematics and natural science. Philo early showed a taste for literature in general, and philosophy in particular. His circumstances enabled him to devote himself to a literary life, for which he was peculiarly gifted. He showed his warm interest in the cause of his people in his journey to Rome as one of the ambassadors to plead before the mad Emperor Caligula (to be told in the next chapter). Of this whole incident he himself gives a graphic account in his chronicles of the Jewish events of his time.
His Bible Commentary.
A many-sided genius, he was the best exponent of that Hellenistic school that sought to harmonize the revealed religion of the Torah with the conclusions of Greek philosophy. He was thoroughly versed in both. His works, as those of all this school, were written in Greek. While the form may be that of Plato, the spirit is that of the prophets. In his commentary on Scripture, following the allegorical method already referred to, he treats all the incidents in Genesis, for example, as symbolic of human development and moral truths underlying the historic facts on the surface. He did not, however, go to the extreme of neglecting Jewish observance on the strength of metaphoric interpretation. Indeed, he even rebuked those who did. He writes "just as we must be careful of the body as the house of the soul, so must we give heed to the letter of the written laws. For only when these are faithfully observed, will the inner meaning of which they are the symbols become more clearly realized."
But he warningly adds "If a man practice ablutions and purifications, but defiles his mind while he cleanses his body ... let him none the more be called religious."
In his interpretation of the Mosaic Law in the Pentateuch, he has the education of the heathen chiefly in mind. He reveals the harmony of its precepts with the laws of nature. He groups all duties under the Ten Commandments. He points out with enthusiasm the humanity of the Law, and completely refutes slanders against Judaism by citing examples of its purity, breadth and philanthropy, such as the Sabbatic year and the jubilee to eliminate poverty, the freeing of slaves, the boon of the Sabbath for the servant, the social equality in the festival rules, the restraints of the dietary laws, the tenderness and consideration for all human needs in the code of Deuteronomy. His contrasts are the severest condemnation of Greek and Roman morals.
His Philosophy.
In his philosophy he again applies the allegorical method to the Pentateuch. In this field of Midrash (homiletic exposition) he may have influenced the later rabbis of the Talmud, even though rejected by them. He attempts to show that the lofty ideas found in the Platonic, Stoic and Neo-pythagorean philosophies were already taught in the Jewish Scripture. From Moses, the greatest teacher of mankind, the Greek philosophers derived their wisdom. From Mosaic Law comes the highest and truest religious revelation. Thus he endeavored to win Jews to an appreciation of Greek literature, and Greeks to an appreciation of Jewish Scripture.
Philo is the first Jew to present a complete system of philosophy, yet he weaves it out of the Bible. Just a word about it. It is hard to treat the philosophy of any one writer separately, for it is usually linked with a whole chain of theories of earlier schools. A deep believer in the spiritual God of his fathers, it was one of the aims of his life to attain fuller knowledge of Him. While in his treatment of the divine idea he shows the influence of the Greek philosopher Plato, yet as Jew he brings to the philosophic abstraction the religious warmth of a believer in the living God.
God alone is perfect, unchangeable, devoid of all qualities and indefinable. Absolutely perfect, He cannot come in contact with matter, which is defiling. How does Philo bridge the gap from the spiritual God to the material world? God acts on the world indirectly through intermediary causes or powers, which He first created.