Product Description

While it would not be correct to say that Philo's works have been "lost"—scholars have always known and used Philo—they have essentially been "misplaced" as far as the average student of the Bible is concerned. Now the translation of the eminent classicist C. D. Yonge is available in an affordable, easy-to-read edition, with a new foreword and newly translated passages, and containing supposed fragments of Philo's writings from ancient authors such as John of Damascus. The title and arrangement of the writings have been standardized according to scholarly conventions.

A contemporary of Paul and Jesus, Philo Judaeus, of Alexandria, Egypt, is unquestionably among the most important writers for historians and students of Hellenistic Judaism and early Christianity. Although Philo does not explicitly mention Jesus, or Paul, or any of the followers of Jesus, Philo lived in their world. It is from Philo, for example, that we learn about how, like the Gospel of John, Jews (and Greeks) in the Greco-Roman world spoke of the creative force of God as God's Logos. Philo, too, employs interpretive strategies that parallel those of the author of Hebrews. Most scholars would agree that Philo and the author of Hebrews are drawing from the same, or at least similar, traditions of Hellenistic Judaism. With these kind of connections to the world of Judaism and early Christianity, Philo cannot be ignored.

Product Details

• Amazon Sales Rank: #93066 in Books
• Published on: 1993-08-01
• Original language: Greek
• Number of items: 1
• Binding: Hardcover
• 944 pages

Language Notes
Text: English (translation)
Original Language: Greek

About the Author

C. D. Yonge (1812-1892), a noted classicist and author of more than thirty-five works, studied classics at St. Mary Hall, Oxford. A professor of modern history and English literature at Queen's College, Belfast, from 1866 until the time of his death, Yonge also compiled a Greek-English lexicon. The present translation of the works of Philo first appeared in 1854-1855 in 4 volumes in Bohn's Ecclesiastical Library.

David M. Scholer, author of the foreword, is Professor of New Testament and Associate Dean, Center for Advanced Theological Studies, School of Theology at Fuller Theological Seminary, Pasadena, CA. He has published Nag Hammadi Bibliography 1949-1969 (E. J. Brill, 1971), Nag Hammadi Bibliography 1970-1994 (E. J. Brill, 1997), A Basic Bibliographic Guide for New Testament Exegesis (Eerdmans, 1973), The Caring God (Judson, 1989) and many other items. He is also known for his work on women in the New Testament.

Customer Reviews

An insightful and thorough commentary on the Pentateuch
Philo Judaeus, the great Jewish exegete and philosopher, was a contemporary of Josephus and the Apostles Paul and Peter during the 1st century A.D. This volume of his complete works must be one of the most, if not the most, exhaustive commentaries on the five books of the Old Testament (the Pentateuch) in existence.

In true rabbinic fashion, Philo discourses on the letter and spirit of the Pentateuch, from all the major characters of the five books of the Old Testament to the creation of the world. His prose style is a combination of stream-of-consciousness, meditation, and textual exposition. Philo's works are not merely a collection of essays on the Pentateuch, but a window into rich allegorical and contemplative mind of a great rabbi--the Pentateuch interpreted by a rabbi within the context of first century Hellenism buttressed by nearly 2000 years of a tradition personally handed down from God. Philo addresses the reader in 2nd person; it is almost as if the reader was a student sitting and listening at the feet of the rabbi.

It is, however, easy to lose one's place in the text. Philo divides his essays topically: e.g., The Creation of the World, Abel, Cain, Noah's Drunkenness, Abraham's Exodus from Ur, The Tower of Babel, Moses, etc. Within each essay, however, Philo waxes upon the topic and upon anything tangentially related to it in a great stream-of-consciousness. Moreover, the text is invariably printed in two columns, justified, separated with a line in 10 point font on every page, front and back. If it were not for the consecutive paragraph numbering, the text would seem like a great jumbled mass of impenetrable rabbinic commentary.

But Philo writes some true gems, and it is worth culling the dense text for them. His first essay alone, "On the Creation of the World", justifies purchasing the entire volume. Philo's exposition of Genesis chapter 1 is second to none. Not even St. Augustine's commentary of Genesis in "City of God" raises you to such heights. One of Philo's many insights into the purpose behind the order of creation is his answer to why God created vegetation before He created the sun. Philo's final essays, "Questions and Answers," offers his interpretation into every conceivable question concerning the Book of Genesis. In between "On the Creation of the World" and "Questions and Answers" are fascinating commentaries on all major characters in the first five books of the Old Testament and on the laws, the Ten Commandments and the 613 laws in the Pentateuch.

Philo's works are still relatively obscure. But they rank with the works of Josephus. Josephus gives us history; Philo, interpretation. It is as if Philo was a Jewish Augustine who mixed "Confessions" and "City of God" into one volume.

Surprizingly Readable, Insightful and Enjoyable
As tantalized and delighted as I was by the Classics of Western Spirituality anthology of Philo selections, I avoided buying this Hendrickson edition of the C.D. Yonge translation of the complete works of Philo of Alexandria until I could stand it no longer. Because Yonge worked in the 19th century, I thought his work would be as stilted as Hendrickson's Josephus by Whiston. I was wrong. Yonge's translation has been updated here by David Scholer to accord with a text discovered after Yonge wrote, keyed to Loeb Library numbers, with passages unavailable to Yonge newly translated. The text occasionally creaks, but it generally very readable, and actually enjoyable (not something that can be said of most ancient philosophical/theological texts!). The more modern Winston selections from the texts and their superior notes in the CWS edition are still excellent to have, but you really need to read more complete treatises to get into Philo's remarkable, even amusing, mind.

A window in time.
The writings of Philo Judaeus (Philo of Alexandria, c20 BC - c50 AD) are important to the historical examination of late Second Temple Judaism, the religious 'world' into which Christ came. A prominent scholar and exegete, Philo's writings are considered the most thorough and most representative documents illuminating Hellenistic Judaism. Philo is interesting to Christians because, like Saul of Tarsus (Paul the Apostle), he was a Pharisee, a student and interpreter of Hebrew Scripture. (The Pharisees were a scholarly rabbinical sect particularly known for their studies of the Pentateuch. Their exegetic work was esteemed such that they were held by many to be the spiritual "rulers" of Judaism. The Torah commentators who wrote the Talmud were Pharisees. They are generally criticized by Christians but it should be noted that they shared some important beliefs with Christians, namely the priority of the immaterial to the material, the promise of the Messiah, the existence of angelic beings, and of the Divine gift of eternal existence for those who enter a right relationship with God. The Pharisees famously opposed Jesus, but it is also known that a number of them became Christians. Philo however, who spent most of his life in Alexandria, and died c.50 AD, likely had little or no contact with Jesus' followers.) Not only a Hebrew scholar but a noted scholar within Alexandrian academe, Philo is an interesting expositor of Greek philosophy and mathematics of the period, showing a great fondness for Euclidean geometry and number theory. However, the exegesis of the scriptural Creation account and of the special laws and the Decalogue is the author's central focus. This complete and unabridged volume is no trivial work, perhaps only approached by the most serious-minded student.
From Philo's examination of the Creation account we learn that [two millennia ago] leading scholarship did not hold Genesis 1 to be a literal (i.e., scientific) accounting. Philo expresses certainty that Genesis 1 can only be rightly understood as spiritual allegory. "Literal" interpretations of Moses' language [within Genesis 1] must produce a god with a localized body, nostrils, mouth, hands, etc., wholly incompatible with the incorporeal God revealed in scripture (and required by reason, what kind of matter could the Maker of matter be made of?). The Creation account is rather understood as describing the relationship of Creator and creation -- God's intimacy ("hovering", Gen 1:2) and God's ultimacy ("over" the abyss, Gen 1:2). Philo's rejection of literal interpretations is often strongly worded: "let us take care that we are never filled with such absurdity..." and "let not such fabulous nonsense ever enter our minds."
We note that the ideas contained in modern philology are often not the concepts which were understood in earlier ages. For example, "the heavens and the earth" was understood [at least by some] to mean three-dimensional space itself plus time -- as "the heavens", and the constituents of the matter contained within space and time -- as "the earth". Thus Genesis 1:1 speaks of creation ex nihilo, everything from nothing [interestingly, as does the inflationary big bang theory]. The creation of light, the "separation" of light and darkness; God's "breath", "image", "likeness", speech, sight -- all of these expressions are understood as spiritual revelations into the nature of God's relationship to his creation (and not as a science text). The modern fundamentalist "literal" interpretation of Genesis 1 tends to overlook significant theological and philological indicators and ignores ancient expositors like Philo, Origen, Augustine, and Aquinas, disingenuously [or ignorantly] claiming that interpretations other than the supposed "obvious" one are modern inventions. Philo examines several allegorical interpretations in depth. Of comparisons of man to God, Philo states: "Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the god of that body which carries it about and bears its image within it."