Philo-Judaeus of Alexandria

f these
writings the larger part has disappeared, and of a portion of those
which remain the genuineness has been doubted.

Lastly, there is a miscellaneous number of works ascribed to Philo,
which all good scholars[84] now admit to be spurious: "On the
Incorruptibility of the World," "On the Universe," "On Samson," and
"On Jonah," etc.

It will be seen from this classification of Philo's works, that he has
dealt in several ways with the Biblical material. The reason of this
is partly that his mind developed, and the interpretation of his
maturer years differed widely from that of his earliest writings.
Partly, however, it arises from the fact that the different treatments
were meant for different audiences, and Philo always took the measure
of those whom he was addressing. His most representative works are "a
triple cord" with which he binds the Jewish Scripture to Greek
culture. For the Greek-speaking populace he set out a broad statement
of the Mosaic law; for the cultured community of Alexandria, Jew and
Gentile, a more elaborate exegesis, in which each character and each
ordinance of the Pentateuch received a particular ethical value; and,
finally, for the esoteric circle of Hellenic-Jewish philosophers, a
theological and psychological study of the allegories of the law.
Origen, the first great Christian exegete of the Bible and a close
student of the Philonic writings, distinguished three forms of
interpreting: the historical, the moral, and the philosophical; he
probably took the distinction from Philo, who exemplifies it in his
commentaries upon the Books of Moses.

Varied as is its scope, the religious idea dominates all his work, and
endows it with one spirit. Whether he is writing philosophical,
ethical, or mystical commentary, whether history, apology, or essay,
his purpose is to assert the true notion of the one God, and the
Divine excellence of God's revelation to His chosen people. Thus he
regards history as a theodicy, vindicating the ways of God to man, and
His

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