as "God and Lord," we meet with the idea everywhere. In Hebrews i. 8: "But regarding the Son he saith: Thy throne, O God, is for ever and ever" [———], and again in the Epistle to the Philippians, ii. 6, "Who (Jesus Christ) being in the form of God, deemed it not grasping to be equal with God" [———].(1) Philo, in the fragment preserved by Eusebius, to which we have already referred,(2) calls the Logos the "Second God" [———].(3) In another passage he has: "But he calls the most ancient God his present Logos," &c. [———];(4) and a little further on, speaking of the inability of men to look on the Father himself: "thus they regard the image of God, his Angel Word, as himself" [———].(5) Elsewhere discussing the possibility of God's swearing by himself, which he applies to the Logos, he says: "For in regard to us imperfect beings he will be a God, but in regard to wise and perfect beings the first. And yet Moses, in awe of the superiority of the unbegotten [———] God, says: 'And thou shalt swear by his name,' not by himself; for it is sufficient for the creature to receive assurance and testimony by the divine Word."(6)
It must be remarked, however, that both Justin and
Philo place the Logos in a position more clearly secondary to God the Father, than the prelude to the fourth Gospel i. 1. Both Justin and Philo apply the term [———] to the Logos without the article. Justin distinctly says that Christians worship Jesus Christ as the Son of the true God, holding him in the second place [———],(1) and this secondary position is systematically defined through Justin's writings in a very decided way, as it is in the works of Philo by the contrast of the begotten Logos with the unbegotten God. Justin speaks of the Word as "the first-born of the unbegotten God" [———],(2) and the distinctive appellation of the "unbegotten God" applied to the Father is most common throughout his writings.(3) We may in continuation of this remark point out another phrase of Justin which is continually repeated, but is thoroughly opposed both to the spirit and to the terminology of the fourth Gospel, and which likewise indicates the secondary consideration in which he held the Logos. He calls the Word constantly "the first-born of all created beings" [———] "the first-born of all creation," echoing the expression of Col. i. 15. (The Son) "who is the image of the invisible God, the first-born of all creation" [———].
This is a totally different view from that of the fourth Gospel, which in so emphatic a manner
enunciates the doctrine: "In the beginning was the Word and the Word was with God, and the Word was God," a statement which Justin, with Philo, only makes in a very modified sense.
To return, however, the next representation of the Logos by Justin is as "Angel." This perpetually recurs in his writings.(1) In one place, to which we have already referred, he says: "The Word of God is his Son, as we have already stated, and he is also called Messenger [———] and Apostle, for he brings the message of all we need to know, and is sent an Apostle to declare all the message contains."(2) In the same chapter reference is again made to passages quoted for the sake of proving: "that Jesus Christ is the Son of God and Apostle, being aforetime the Word and having appeared now in the form of fire, and now in the likeness of incorporeal beings;"(3) and he gives many illustrations.(4) The passages, however, in which the Logos is called Angel, are too numerous to be more fully dealt with here. It is scarcely necessary to point out that this representation of the Logos as Angel, is not only foreign to, but opposed to the spirit of, the fourth Gospel, although it is thoroughly in harmony with the writings of Philo. Before illustrating this, however, we may incidentally remark that the ascription to the Logos of the name "Apostle" which occurs in the two passages just quoted above, as well as in other parts of the writings of Justin,(5)
