A.D. 97. 2 The same was in the beginning with God. of the Antient Jewish Church, has proved, by an astonishing "I conceive this Chaldee Paraphrase," says Bishop Pearson, (i) , God himself, and that especially with relation to the crea I made the earth, and created man upon it-which the בראתי אנכי עשיתי ארץ ואדם עליה .12 .tion of the world. As Isa. xlv I by my word made * אנא במימרי עבדית ארצא Chaldee translateth the earth, and created man upon it. So also Jer. xxvii. 15. We should be careful to distinguish between the multiplied After the return of the Jews from the Babylonish captivity, their native language had undergone a change so considerable, on account of their adoption of numerous words from the vernacular languages of the countries in which they were settled, that when the Scriptures were appointed by Ezra to be read, they was utterly unintelligible to the greater part assembled. On this account Ezra commanded the Levites to interpret the ori ginal to the people, by rendering it into Chaldee. These interpretations, or paraphrases, were originally merely oral. Written at A.D. 97. 3 All things were made by him; and without him was Written at not any thing made that was made. Ephesus. There is no proof that there were any collected written para- These Paraphrases then, in innumerable instances, translate the The authority, however, most to be depended upon, with regard to our attempts to ascertain the opinions of the Jews concerning the Logos at the time of Christ, is that transmitted to us by the celebrated Philo, who was born at Alexandria, of Jewish parents, and was the contemporary of our Lord and his Apostles. Some years before St. John wrote his Gospel, this celebrated man, being then about sixty years of age, was sent on an embassy from Alexandria to the emperor at Rome, to lay before him a petition, praying for protection to his countrymen A.D. 97. 4 In him was life; and the life was the light of men. against the persecuting spirit of the Alexandrians. He has left The following is a list of some of the particular terms and 1. The Logos is the Son of God-viòs Oɛ. De Agric. vol. i. p. 308. De Profug. ib. p. 562. Compare Mark i. 1. Luke iv. 41. John i. 34. Acts viii. 37. 2. The second divinity-dɛúrepos Oɛòs λóyos. Fragm. vol. ii. p. 625. Comp. John i. 1. 1 Cor. i. 24. 8 The first begotten of God-Aóyos πρwróуovos. De Somniis, vol. i. p. 653. Comp. Heb. i. 6. Coloss. i. 15. 4. The image of God-eixwv tõ Dex. De Mundi Opific. vol. i. p. 6, 414, 419, 656. Comp. Coloss. i. 15. Heb. ì. 3. 2 Cor. iv. 4. 5 Superior to angels ὑπεράνω πάντων (ἀγγέλων) λόγος Ocios. De Profugis, vol. i. p. 561. Comp. Heb. i. 4. 6. 6. Superior to all the worldὉ λόγοςὑπεράνω παντός έτι. De Leg. Allegor. vol. i. p. 121. Comp. Heb ii. 8. 7. By whom the world was created τὸν θεῖον λόγον τὸν Taura diaкooμnoavra. De Mund. epif. vol i. p. 4. Comp. John i. 3. 1 Cor. viii. 6. Heb. i. 2. 10. 8. The great substitute of God-πарxоs TE Oεs. De Agricult. vol. i. p. 308. Comp. John i. 3, and xvii. 4. Eph. iii. 9. Phil. ii. 7. Written at Ephesus. A.D. 97. 5 And the light shineth in darkness; and the darkness-Written at comprehended it not. 9. The light of the world • φῶς κόσμε : and intellectual sun-os voηrds. De Somniis, vol. i. p. 6. 414. 632, 633. Comp. John i. iv. 9. and viii. 12. 1 Pet. ii. 9. 10. Who only can see God μόνω τὸν Θέον ἕξει καθορᾶν. De Confus. Ling. vol. i. p. 418. Comp. John i. 18. and vi. 46. 11. Who resides in God-tv avтų μóvy karowηoε. De Profug. vol. i. p. 561. Comp. John i. 18. and xiv. 11. 12. The most ancient of God's works, and before all thingsTрEOCUTαTоS TWv boa yeyovε. De Confus. Ling. vol. i. p. 427. De Leg. Allegor. ib. p. 121. Comp. John i. 2. and xvii. 5. 24. 2 Tim. i. 9. Heb. i. 2. 13. Esteemed the same as God-λόγον ὡς αὐτὸν Θεὸν κατανᾶσι. 14. The Logos is eternal-ò atdios λóyos. De Plant. Noæ. vol. i. 332, and vol. ii. p. 604. Comp. John xii. 34. 2 Tim. i. 9. and iv. 18. Heb. i. 8. Rev. x. 6. 15. Beholds all thingsὀξυδερκέσατος, ὡς πάντα ἐφορῶν εἶναι Kavos. De Leg. Allegor. vol. i. p. 121. Comp. Heb. iv. 12, 13. Rev. ii. 23. 16. He unites, supports, preserves, and perfects the world— ὅ τε γὰρ τῷ ὄντος λόγος δεσμὸς ὢν τῶν ἁπάντων συνέχει τὰ μέρη πάντα, και σφίγγει περιέχει τὰ ὅλα, καὶ πεπλήρωκεν. De Prof. vol. i. p. 562. Fragm. vol. ii. p. 655. Comp. John iii. 35. Colos. i. 17 Heb. i. 3. 17. Nearest to God without any separation-ò εyyvtáτw μnδενὸς ὄντος μεθορίς διασήματος. De Profug. vol. i. p. 561. Comp. John i. 18. and x. 30. and xiv. 11. and xvii. 11. 18. Free from all taint of sin, voluntary or involuntaryἄνευ τροπῆς ἑκουσία—κ, τῆς ἀκεσία. De Profug. vol. i. p. 561. Comp. John viii. 46. Heb. vii. 26. and ix. 14. 1 Pet. iv. 22. 19. Who presides over the imperfect and weak-ovros yap jμwv twv áteλŵv âv eïn Deóc. De Leg. Allegor. vol. i. P. 128. Comp. Matt. xi. 5. Luke v. 32. 1 Tim. i. 15. 20. The Logos, the fountain of wisdom-λóyov Deòv ds σopías isi nyn. De Profug. vol. i. p. 560. 566. Comp. John iv. 14. vii. 38. 1 Cor. i. 24. Colos. ii. 3. 21. A messenger sent from God - πρεσβευτής τῇ ἡγεμόνος πρÒÇ TÒ ÙπηKOOv. Quis. Rer. Div. Hæres. vol. i. p. 501. Comp. John v. 36. viii. 29. 42. John iv. 9. 22. The advocate for mortal man—ἱκέτης μέν ἐςι τε θνητῶ. Quis. Rer. Div. Hær. vol. i. p. 501. Comp. John xiv. 16. xvii. 20. Rom. viii. 34. Heb. viii. 25. 23. He ordered and disposed of all things-diede i diéveiμe Távтα. Ib. p. 506. Comp. Col. i. 15, 16. Heb. xi. 8. 24. The shepherd of God's flock—τὸν ὀρθον αὐτοῦ λόγονὃς τὴν ἐπιμελειαν τῆς ἱερᾶς ταύτης άγελης. De Agricul. vol. i. p. 308. Comp. John x. 14. Heb. xiii. 20. 1 Pet. ii. 25. 25. Of the power and royalty of the Logos-ò të ǹyeμóvos λόγος – και βασιλικὴ δύναμις αὐτῷ. De Profug. vol. i. p. 561. Comp. 1 Cor. xv. 25. Eph. i. 21, 22. Heb. i. 2, 3. Rev. xvii. 14. Ephesus. 26. The Logos is the physician who heals all evil—ròv äyyελον (ὅς ἐσι λόγος) ώσπερ ἰατρὸν κακῶν. De Leg. Allegor. vol. i. p. 122. Comp. Luke iv. 18. vii. 21. 1 Pet. ii. 24. Jam. i. 21. 27. The Logos is the seal of God—ò dé ¿siv ǹ oppayiç. De A.D. 97. 6 ¶ There was a man sent from God, whose name was Written at Ephesus. John. Profug. vol. i. p. 547, 548. De Plant. Noc. ibid. p. 332. Comp. 28. The sure refuge of those who seek him-' ov πршτоv 29. Of heavenly food distributed by the Logos equally to all who seek it-rý spávov тρoonv úxns. Quis. Rer. Divin. Hær. vol. i. p. 499. Comp. Matt. v. 6. vii. 7. xiii. 10. xxiv. 14. xxxvii. 19. Rom. x. 12. 18. 30. Of men's forsaking their sins, and obtaining spiritual freedom by the Logos-eleveepia rns vuxns. De Cong. Quær. Erud. Grat. vol. i. p. 534. De Profug. ib. p. 561. 563. Comp. John viii. 36. 1 Cor. vii. 22. 2 Cor. iii. 17. Gal. v. 1. 13. 31. Of men's being freed by the Logos from all corruption, and entitled to immortality—ὁ ἱερὸς λόγος ἐτίμησε γερὰς ἐξαίρε τον δᾶς, κλῆρον ἀθάνατον, τὴν ἐν ἀφθάρτῳ γενεῖ τάξιν. De Cong. Quær. Erud. Grat. vol. i. p. 535. Comp. Rom. viii. 21. 1 Cor. xv. 52, 53. Pet. i. 3, 4. 32. The Logos mentioned by Philo, not only as viòc Oε, the son of God; but also ayarηтÒV TÉкvov, his beloved son. De Leg. Allegor. vol. i. p. 129. Comp. Matt. iii. 17. Luke ix. 35. Col. i. xiii. 2 Pet. i. 17. 33. The just man advanced by the Logos to the presence of his Creator—τῷ αὐτῷ λόγῳἱδρύσας πλησίον ἑαυτό. De Sacrificiis, vol i. p. 165. Comp. John vi. 37. 44. xii. 26. xiv. 6. 34. The Logos the true high-priest-apxupeùs, & πOWTÓуOVOS avre Ocios Móyoç. De Somniis, vol. i. p. 658. De Profug. ib. 562. Comp. John i. 41. viii. 46. Acts iv. 27. Heb. iv. 14. vii. 26. 35. The Logos in his mediatorial capacity-λóyos áрxipeùs μεθοριός: of whom he says, θαυμάζω καὶ τὸν μετὰ σπε δῆς ἀπνευσὶ δραμόντα συντόνως ἱερὸν λόγον, ἵνα τῇ μέσον τῶν τεθνηκότων και TWV WYTWV. "I am astonished to see the holy Logos running with so much speed and earnestness, that he may stand between the living and the dead." Quis. Rer. Divin. Hæris. vol. i. p. 501. Comp. 1 Tim. ii. 5. Heb. viii. 1.6. ix. 11, 12, 24. These extracts (n) contain the sum and substance of the doctrines of Philo concerning the Word. Whatever the Old Testament applies to the Angel Jehovah, or Jehovah, this distinguished author applies to his Logos; and he is supposed to have expressed only the prevailing opinions of his time. Yot, if his opinions be attentively considered, many striking inconsistencies will be found in them respecting the Logos, as he frequently confounds all the personal qualities and attributes assigned to the Logos of the Old Testament, with a Logos so purely spiritual, or, as Dr. Smith calls it, so merely conceptual, that it could be capable only of being manifested to the spiritual or the intellectual part of man. We accordingly find Philo asserting that the divine Word would not assume a visible form, or representation (idea), and that it was "not to be reckoned among the objects known by sense." An assertion which will furnish us with a solution to some of his discordant expressions: and which very satisfactorily explains the train of associations which leads him to such contradictory opinions on this subject: opinions, indeed, so strangely at variance, that the Unitarian writers have claimed Philo as a Platonist, who has transmitted no kind of evidence in favour of the generally received opinion that the Logos treated of in his works was the |