The belief of the Alexandrian Jews who had acquired Greek philosophy, no doubt;—but of the Palestine Jews?
Ib. 2. p. 48.
St. John also is witnessed by a heathen (Amelius,) and by one who put him down for a barbarian, to have represented the Logos as "the Maker of all things," as "with 'God'," and as "God." And St. John is attested to have declared this, "not even as shaded over, but on the contrary as placed in full view."
Stranger still. Whitaker could scarcely have read the Greek. Amelius says, that these truths, if stripped of their allegorical dress,
would be plain;—that is, that John in an allegory, as of one particular man, had shadowed out the creation of all things by the Logos, and the after union of the Logos with human nature,—that is, with all men. That this is his meaning, consult Plotinus.
Ib. 9. p. 107.
"Seest thou not," adds Philo, in the same spirit of subtilizing being into power, and dividing the Logos into two.