Parallel Views with the New Testament

Philo believed that the “word” (λὸγος, logos) was involved in the work of creation (Philo, “The Special Laws,” 1.16). It “divided and distributed everything in nature” (Philo, “Who Is the Heir of Divine Things,” 47) and acted as an intercessor for humanity (Philo, “Who Is the Heir of Divine Things,” 42). Humanity was made in the likeness of the logos, which is the image of God and the “second God.” The Logos was a necessary part of creation, since God is completely transcendent and invisible, and thus unable to cause his creation to be like Him (Philo, “On Providence (Fragment I)”; “Questions and Answers on Genesis,” 2). The logos was thus a vital part of the creation process as the representation of the pre-existent thoughts of God. The exact nature of the logos is, however, vague in Philo. It is sometimes depicted as an activity or ability of God, and at other times is described as an angelic being, or even as wisdom personified.

Both John (the author of the Gospel) and Philo understand the logos as a deity involved in the activity of creation, and as functioning in an intercessory role toward humanity. In contrast to Philo, however, John identifies the logos with the historical figure of Jesus of Nazareth. The letter to the Hebrews also has some affinity with Philo’s Platonic and allegorical emphases, though there are no apparent dependencies between them.